Epistels etc.
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Epistels etc.
Dr. Martin Luther's
Complete Writings,
published by
Dr. Joh. Georg Walch.
Twelfth volume.
The Church Postil Epistle section, along with miscellaneous sermons.
New revised stereotype edition.
St. Louis, Mo.
Concordia Lutheran Publishing House (M. C. Barthel, Agent).
** Dr. Martin Luther's**
Church Postils,
Epistle section, together with miscellaneous sermons.
Published
Dr. J. G. Walch
Published anew on behalf of the Ministry of the German Evangelical Lutheran Synod
of Missouri, Ohio and Other States.
St. Louis Mo.
Concordia Lutheran Publishing House (M. C. Barthel, Agent).
Foreword.
The 12th part of the edition of Luther's works, edited by Dr. J. G. Walch, which is herewith presented to the public in a revised form, contains the second half of the church postilion, the interpretation of the epistles, and mixed sermons on evangelical and epistolary texts.
About the origin and editing of the Epistel Postils, the necessary has been noted in the preface to the 11th part. In the winter part, we gave the earlier editions preference over Creuziger's Postille of 1540, resp. 1543. The deviating readings are added with the same numbering as in the 11th part, a also designates here the edition of 1525, b that of 1528, c that of 1532, d that of 1535, f g that of 1540, resp. 1543.
The sermons and sermon collections printed in the second part of this volume are reproduced in the same order in which Walch first published them. In itself, of course, the principle followed in the Erlangen edition of Luther's "Vermischten Predigten", namely the arrangement according to the chronological order, is more worthy of imitation than the rubrication according to the church year chosen by Walch. However, the editors of the Erlangen edition were also unable to implement their principle.
and newly found sermons in the second edition with a break in the chronological order. And since we are able to publish a great many of Luther's sermons, which are missing in Walch's edition, in a supplementary volume, it is quite indifferent in which order we present the sermons contained in this volume, which form only a fraction of Luther's sermon literature, to the readers. Under such circumstances, it seemed the most obvious and advisable to retain Walch's order. What is particularly objectionable about this, namely that Luther's earlier and later sermons are thrown together in a colorful jumble, can be easily compensated for by adding a table that indicates the chronological order.
The text of these mixed sermons has been revised, mostly following the Erlangen edition, according to the oldest prints, and especially the often deficient translation of the Latin sermons has been improved according to the Latin original. The latter was available to us in the Erlangen edition, Opera varii argumenti, and in the Jena edition (II, 321-350). The pagination of the old Walch and Erlangen editions is also noted here and is also indicated for most of the sermons.
VI Foreword . VII
The sermons are given in the place where they are found in the more important and better known earlier editions of Luther's works. What was to be noted about the origin of these sermons, time, place and other closer circumstances, we have included in notes to the individual sermons and supplemented and completed the material given in Walch's preface from the notes of the Erlangen edition. In some of the sermons, which belong to Luther's first works, there are still some perceptible echoes of the papal religion and theology. Especially with regard to intercession for the deceased, intercession of the saints, and appreciation of Mary, Luther occasionally gave in too much to the traditional opinion. We have drawn attention to such statements in short notes. It is known,
As Luther himself later judged about his first writings, he himself admitted that he had conceded too much to the pope. But these are minor, vanishing unevennesses, which Luther himself has sufficiently compensated for. Also in these mixed sermons, the pure, evangelical doctrine is presented to the reader in strong, lively, original language and form. And so may this new volume of Luther's works also serve many Lutheran Christians for the edification of their faith!
The index attached to this volume, which refers to the 11th and 12th parts, was prepared by Mr. Christian Körner, who is involved in the editorial work, according to the same principle as the one attached to the two first published volumes.
St. Louis, on the Feast of the Epiphany, 1883.
The Editors.
First table of contents.
First Church Postil.
A. Winter Section.
Page
On the first Sunday of Advent. Rom. 13, 11-14. 1
On the second Sunday of Advent. Rom. 15, 4-13. 18
On the third Sunday of Advent. 1 Cor. 4, 1-5. 52
On the fourth Sunday of Advent. Phil. 4, 4-7. 80
On Christmas Day. For the mass on Christmas Eve. Tit. 2, 11-15 100
On the second day of Christmas. At the early Christmas mass. Tit. 3, 4-8 126
On the third day of Christmas. At the high mass. Hebr. 1, 1-12 150
St. Stephen's Day. Acts. 6, 8-14. 7, 54-59. 176
On St. John's Day. Sir. 15, 1-8 192
On the Sunday after Christ Day. Gal. 4, 1-7... 204
On New Year's Day. Gal. 3, 23-29 246
On the day of the three kings. Isa. 60, 1-6.... 286
On the first Sunday after Epiphany. Rom. 12, 1-6. 314
The next Sunday after Epiphany. Rom. 12, 7-16 326
On the third Sunday after Epiphany. Rom. 12, 17-21 360
On the fourth Sunday after Epiphany. Rom. 13, 8-10 360
On the fifth Sunday after Epiphany. Col. 3, 12-17 380
On the Sunday of Septuagint. 1 Cor. 9, 24. to 10, 5. 396
On the Sunday of SIXDAYSIME. 2 Cor. 11, 19. to 12, 9. 408
On the Sunday of Quinquagesimä. 1 Cor. 13 422
On the first Sunday in Lent, or Invocavit. 2 Cor. 6, 1-10 436
On the next Sunday in Lent, or Reminiscere. 1 Thess. 4, 1-7 446
On the third Sunday in Lent, or Oculi. Eph. 5,-1-9 450
On Sundays in the mid-fast, or Lätare. Gal. 4, 21-31 460
On the fifth Sunday in Lent, or Judica. Hebr. 9, 11-15 462
Palm Sunday. Phil. 2, 5-11466
B. Summer Section.
Page
On Easter Day. 1 Cor. 5, 6-8 476
Easter Monday. Acts. 10, 34-43 490
Easter Tuesday. Acts. 13, 26-39 496
Easter Wednesday. Col. 3, 1-7 512
On the Sunday after Easter, or Quasimodogeniti. 1 John 5:4-12 524
On the next Sunday after Easter, or Misericordias Domini. 1 Petr. 2, 20-25 542
On the third Sunday after Easter, or Jubilate. (First sermon.) 1 Petr. 2, 11-20 564
On the third Sunday after Easter, or Jubilate. (Second sermon.) 1 Cor. 15, 20-28 578
On the fourth Sunday after Easter, or Cantate. 1 Cor. 15, 35-50 578
On the fifth Sunday after Easter, or Rogate, also Vocem Jucunditatis. I Cor. 15, 51-57. 592
On the day of the Ascension of Christ. Acts. 1, 1-11. 592
On the Sunday after the Ascension of Christ, or Exaudi. 1 Petr. 4, 8-11 594
On the Day of Pentecost. Acts. 2, 1-13 618
At the Pentecost mont. Acts. 2, 14-28 626
On the Tuesday of Pentecost. Acts. 2, 29-36 626
On the Sunday of Trinity. Rom. 11, 33-36. (First sermon.) 628
On the Sunday of Trinity. Rom. 11, 33-36. (Second sermon.) 646
On the first Sunday after Trinity. 1 John 4, 16-21 . 660
The other Sunday after Trinity. 1 John 3:13-18660
On the third Sunday after Trinity. 1 Petr. 5, 5-11676
On the fourth Sunday after Trinity. Rom. 8, 18-23. (First sermon.) 714
On the fourth Sunday after Trinity. Rom. 8, 18-23. (Second sermon.) 726
On the fifth Sunday after Trinity. 1 Petr. 3, 8-15.... 736
X First table of contents. XI
Page
On the sixth Sunday after Trinity. Rom. 6, 3 - 11 768
On the seventh Sunday after Trinity. Rom. 6, 19 - 23 772
On the eighth Sunday after Trinity. Rom. 8, 12-17 784
On the ninth Sunday after Trinity. 1 Cor. 10, 6-13 796
On the tenth Sunday after Trinity. 1 Cor. 12, 1-11 812
On the eleventh Sunday after Trinity. 1 Cor. 15, 1-10 834
On the twelfth Sunday after Trinity. 2 Cor. 3, 4-11 834
On the thirteenth Sunday after Trinity. Gal. 3, 15-22858
On the fourteenth Sunday after Trinity. Gal. 5, 16-24864
On the fifteenth Sunday after Trinity. Gal. 5, 25. to 6, 10 866
On the sixteenth Sunday after Trinity. Eph. 3, 13-21868
Page
On the seventeenth Sunday after Trinity. Eph. 4, 1-6888
On the eighteenth Sunday after Trinity. 1 Cor. 1, 4-9898
On the nineteenth Sunday after Trinity. Eph. 4, 22-28 910
On the twentieth Sunday after Trinity. Eph. 5, 15-21924
On the twenty-first Sunday after Trinity. Eph. 6, 10-17 934
On the twenty-second Sunday after Trinity. Phil. 1, 3-11 936
On the twenty-third Sunday after Trinity. Phil. 3, 17-21 948
On the twenty-fourth Sunday after Trinity. Col. 1, 3-14 962
On the twenty-fifth Sunday after Trinity. 1 Thess. 4, 13-18 982
On the twenty-sixth Sunday after Trinity. 2 Thess. 1, 3-10 982
To reader 986
Miscellaneous sermons.
On the first Sunday of Advent. Matth. 21, 1-9. 992
On the Second Sunday of Advent. Luc. 21, 25-36. 1006
On the third Sunday of Advent. Matth. 11, 2-10. 1016
On the fourth Sunday of Advent. Joh. 1, 19-28. 1036
On the first Sunday of Advent. Rom. 13, 11-14. 1064
On the second Sunday of Advent. Rom. 15, 4-13. 1074
On the third Sunday of Advent. 1 Cor. 4, 1-5. 1086
On the fourth Sunday of Advent. Phil. 4, 4-7. 1096
Sermon on the Nativity of Christ. Luc. 2, 141110
On the Three Wise Men's Day. Matth. 2, 1-12. 1118
M. Wenkel's letter 1126
On the Feast of the Epiphany of Christ. Matth. 3, 13-17. 1130
Sermon on the conversion of St. Paul. Acts. 9, 1-22 1144
M. Stephan Tucher's Preface 1162
The next Sunday after Epiphany. Rom. 12, 3-16 1168
On the third Sunday after Epiphany. Matth. 8, 1-13. (First sermon.) 1178
On the third Sunday after Epiphany. Matth. 8, 1-13. (Second sermon.) 1190
Johann Aurifaber's preface 1198
On the fourth Sunday after Epiphany. Matth. 8, 23-27 1200
On the feast of the sacrifice of Christ in the temple. Luc. 2, 22-321220
On the fifth Sunday after Epiphany. Matth. 13, 24-301234
On the day of St. Matthew. Matth. 11, 25-30 1254
On the feast of the Purification of the Virgin Mary. Mal. 3, 1-4 1266
On the first Sunday in Lent, or Invocavit. Matth. 4, 1-11 1270
On the first Sunday in Lent, or Invocavit. Matth. 4, 1-11. 1276
On the first Sunday in Lent, or Invocavit. Matth. 4, 1-11 1290
Sermon of the man born blind. John 9 1302
Sermon on the resurrection of Lazari. Joh. 11, 1-46 1314
On the Sunday of Judica. Joh. 8, 46-59 1322
Sermon of the Cross and Suffering 1328
Of the worthy preparation for the reverend sacrament. Item: How the suffering of Christ should be considered. 1 Cor. 11, 23-34 1342
On the worthy reception of the holy true body of Christ 1354
The Passion or Suffering of Our Lord Jesus Christ1360
Easter Wednesday. Joh. 20, 11-18 1370
On the first Sunday after Easter, or Quasimodogeniti. Joh. 20, 19-31 1386
On the third Sunday after Easter, or Jubilate. Joh. 16, 16-23 1392
On the fourth Sunday after Easter, or Cantate. Joh. 16, 5-15 1402
On the first day of Pentecost. Joh. 14, 23-311408
On the tenth Sunday after Trinity. Luc. 19, 41-48 1420
On the fourteenth Sunday after Trinity. Luc. 17, 11-191438
On the eighteenth Sunday after Trinity. Matth. 22, 34-46 1468
On the eighteenth Sunday after Trinity. Matth. 22, 41-46 1480
On the twenty-second Sunday after Trinity. Matth. 18, 23-35 1490
On the twenty-seventh Sunday after Trinity. Matth. 25, 1-13 1500
Of the seven words of Christ on the cross 1512
Of the signs that followed the death of Christ and of his burial 1528
Of the joyful resurrection of Christ. Marc. 16, 14-20 1534
Of the testing of spirits. 1 John 4:1-31536
XII First table of contents. XIII
Page
Of the sects. 1 Cor. 3, 4-13 1542
About the fruits of faith. Rom. 5, 1-5.... 1546
Of the High Priest Christ. Hebr. 8, 3. 4 1550
About the saying Rom. 5, 10 1554
On the saying Rom. 8, 31-34 1558
Of the possessed. Matth. 8, 28-34 1562
From the profession of Peter, Andrew, Jacobi and John.
Matth. 4, 18-22 1566
Easter Monday. Luc. 24, 13-35 1570
Easter Wednesday. Joh. 21, 1-14 1574
On the first Easter. Marc. 16, 1-8 1580
On the first Easter. Marc. 16, 1-8. (Afternoon.) 1592
Easter Monday. Luc. 24, 13-35 1600
On the thirteenth Sunday after Trinity. Luc.
10, 23-37 1612
On the twenty-first Sunday after Trinity.
Eph. 6, 10-17 1626
On the twenty-third Sunday after Trinity. Phil. 3, 17-21 1632
On the first Sunday of Advent. Rom. 13, 11-14. 1640
Christmas Day. Luc. 2, 1-14 1648
Christmas Day. Luc. 2, 1-14 1658
On the day of the birth of Christ. Joh. 1, 1-14 1664
On the day of Saint Stephen. Matth. 23, 34. 35. 1682
On the Day of St. John. Sir. 15, 1-8 1696
Remains of a speech. Delivered on the Day of St. Martin 1706
On the day of the resurrection of the Lord 1708
Of the Resurrection of Christ. Richt. 14, 14 1718
On the Day of the Visitation of Mary. Luc. 1, 39-56. 1722
On the eighth Sunday after Trinity. Matth. 7, 15-23 1724
On the eleventh Sunday after Trinity. Luc. 18, 9-14. 1726
On Peter's chain celebration. Matth. 18, 18 1726
On the day of Laurentii. Joh. 12, 24-26 1728
On the day of the Assumption of Mary. Luc. 1, 48. 49. 1728
On the feast of St. Bartholomew the Apostle 1732
On the fifteenth Sunday after Trinity. Matth. 6, 24-34 1736
On the Day of St. Matthew. Matth. 9, 9-13. 1744
On the nineteenth Sunday after Trinity. Matth. 9, 1-8 1748
On the twenty-second Sunday after Trinity. Matth. 18, 23-35 1752
On the Day of St. Matthew. Matth. 11, 25-30. 1762
On the day of Michaelmas. Matth. 18, 1-11 1768
On the holiday of St. Martin. Luc. 11, 34 1774
On the Day of St. Andrew. Matth. 4, 18-22. 1778
On the third second Sunday of Advent. Matth. 11, 2-10 1784
On the day of the Assumption of the Virgin Mary in 1788
On the fourth Sunday of Advent. Joh. 1, 19-28. 1790
On the day of St. Thomas. Ps. 19, 2 1794
On Boxing Day. Sir. 15, 1. 2 1800
On the day of the innocent children. Matth. 2, 18... 1804
On the day of the appearance. Matth. 2, 1-121806
On the fourth Sunday after Epiphany. Matth. 8, 23-271814
On the Sunday of Septuagint. Matth. 20, 1-16... 1816
On the Sunday of SIXDAYSIME. Luc. 8, 4-15 1822
On the first Sunday after Easter. Joh. 20, 19-23. 1830
On the first Sunday after Easter. Joh. 20, 19-23. 1834
On the Monday after Quasimodogeniti1836
On the Monday after Quasimodogeniti.... 1838
Page
On Wednesday after Quasimodogeniti 1842
On Wednesday after Quasimodogeniti 1846
On the day of Philippi and Jacobi 1848
The Friday after Quasimodogeniti 1852
On the day of the invention of the cross. Matth. 16, 24 1854
Some short sermons by M. Luther. Given to a Friend for Prescription. Preface 1858
On the first Sunday of Advent. Matth. 21, 1-9. 1860
On the day of the birth of Christ. Isa. 9, 2-7 1864
On the first Sunday after the appearance of Christ. Luc. 2, 41-52 1866
On the Sunday of Quinquagesimä. Luc. 18, 31-43. 1870
On the Sunday Remimscere. Matth. 15, 21-28... 1872
On the Sunday of Oculi. Luc. 11, 14-28 1874
On the Sunday of Lent. Joh. 6, 1-151878
On the day of the Annunciation. Luc. 1, 26-38 1880
The Passion of Our Lord Christ. According to John. John 18:1-381884
On the Sunday of Quasimodogeniti. Joh. 20, 19-23. 1886
On the Sunday of Misericordias Domini. Jn. 10, 12-16 1890
On the Sunday Jubilate. Joh. 16, 16-23 1892
On the Sunday Cantate. Joh. 16, 5-15 1896
On the day of the Lord's ascension. Marc. 16, 14-20 1898
On Sunday Exaudi. Joh. 15, 26. to 16, 4 1900
On the Sunday of Trinity. Joh. 3, 1-15 1902
On the other Sunday after Trinity. Luc. 14, 16-24 1908
On the fourth Sunday after Trinity. Luc. 6, 36-42 1910
On the fourteenth Sunday after Trinity. Luc. 17, 11-19 1914
On the nineteenth Sunday after Trinity. Matth. 9, 1-81918
On the twentieth Sunday after Trinity. Matth. 22, 1-14 1922
On the twenty-fourth Sunday after Trinity. Matth. 9, 18-26 . 1924
On the Sunday after Christmas Day. Luc. 2, 33-40. 1926
On Palm Day. Matth. 21, 1-9 1932
On the first Sunday after Trinity. Luc. 16, 19-31 1936
Sermon by St. Anthony Hermit. Ps. 32, 11. 68, 4. 33, 1 1944
Caspar Creuziger's preface 1956
On the seventeenth Sunday after Trinity. At the dedication of the castle church in Torgau. Luc. 14, 1-11 1962
First wedding sermon, on Hebr. 13, 4. first print, from the year 1531 1984
First wedding sermon, on Hebr. 13, 4. Second printing, from the year 1536 2000.
Second wedding sermon, on Eph. 5, 22-33 2018
Two sermons on 1 Thess. 4, 13-18. At the funeral of Elector Frederick of Saxony.
The first sermon. First printing 2032
The first sermon. Other printing 2042
The other sermon. First printing 2052
The other sermon. Second printing . 2060
Two sermons on 1 Thess. 4, 13-18. Burial at the funeral of Prince John of Saxony.
First sermon 2072
Second sermon 2086
Second table of contents.
According to the church year.
1. sermons on ordinary Sundays and feast days.
On the First Sunday of Advent. (Rom. 13, 11-14.) 1. 1064. 1640.
On the First Sunday of Advent. (Matth. 21, 1-9.) 992. 1860.
On the Second Sunday of Advent. (Rom. 15, 4-13.) 18. 1074.
On the Second Sunday of Advent. (Luc. 21, 25-36.) 1006.
On the third Sunday of Advent. (1 Cor. 4, 1-5.) 52. 1086.
On the third Sunday of the Advent. (Matth. 11, 2-10.) 1016. 1784.
On the Fourth Sunday of Advent. (Phil. 4, 4-7.) 80. 1096.
On the Fourth Sunday of Advent. (John 1:19-28) 1036. 1790.
On the Holy Day of Christ. (Tit. 2, 11-15.) 100.
On the Holy Day of Christ. (Isa. 9, 2-7.) 1864.
On the Holy Day of Christ. (Luc. 2, 1-14.) 1648. 1658.
On Christmas Day. (Luc. 2, 14.) 1110.
On the second day of Christ. (Tit. 3, 4-8.) 126.
On St. Stephen's Day. (Acts 6, 8-14. 7, 54-59.) 176.
On St. Stephen's Day. (Matth. 23, 34. 35.) 1682.
On the third day of Christ. (Hebr. 1, 1-12.) 150.
On the third day of Christ. (John 1:1-14) 1664.
On St. John's Day. (Sir. 15, 1-8.) 192. 1696.
On St. John's Day. (Sir. 15, 1. 2.) 1800.
On the Sunday after Christ Day. (Gal. 4, 1-7.) 204.
On the Sunday after Christ Day. (Luc. 2, 33-40.) 1926
On New Year's Day. (Gal. 3, 23-29.) 246.
On the Feast of the Baptism of Christ. (Matth. 3, 13-17.) 1130.
On the day of the appearance of Christ. (Isa. 60, 1-6.) 286.
On the day of the appearance of Christ. (Matth. 2, 1-12.) 1118. 1806.
On the first Sunday after Epiphany. (Rom. 12, 1-6.) 314.
On the First Sunday after Epiphany. (Luc. 2, 41-52.) 1866
The next Sunday after Epiphany. (Rom. 12:7-16.) 326
The next Sunday after Epiphany. (Rom. 12, 3-16.) 1168.
On the third Sunday after Epiphany. (Rom. 12, 17-21.) 360.
On the third Sunday after Epiphany. (Matth. 8, 1-13.) 1178. 1190.
On the fourth Sunday after Epiphany. (Rom. 13, 8-10.) 360.
On the fourth Sunday after Epiphany. (Matth. 8, 23-27.) 1200. 1814.
On the fifth Sunday after Epiphany. (Col. 3, 12-17.) 380.
On the fifth Sunday after Epiphany. (Matth. 13, 24-30.) 1234.
On the day of the Purification of the Virgin Mary. (Mal. 3, 1-4.) 1266.
On the day of the Purification of Mary. (Luc. 2, 22-32.) 1220.
On the Sunday of Septuagint. (1 Cor. 9, 24. to 10, 5.) 396.
On the Sunday of Septuagint. (Matth. 20, 1-16.) 1816.
On the Sunday of SIXDAYSIME. (2 Cor. 11, 19. to 12, 9.) 408.
On the Sunday of SIXDAYSIME. (Luc. 8, 4-15.) 1822.
On the Sunday before Lent, Quinquagesimä, or Esto Mihi. (1 Cor. 13.) 422.
On the Sunday before Lent, Quinquagesimä, or Esto Mihi. (Luc. 18, 31-43.) 1870.
On the first Sunday in Lent, Invocavit. (2 Cor. 6, 1-10.) 436.
On the first Sunday in Lent, Invocavit. (Matth. 4, 1-11.) 1270. 1276. 1290.
On the second Sunday in Lent, Reminiscere. (1 Thess. 4, 1-7.) 446.
On the second Sunday in Lent, Reminiscere. (Matth. 15. 21-28.) 1872.
On the third Sunday in Lent, Oculi. (Eph. 5, 1-9.) 450.
On the third Sunday in Lent, Oculi. (Luc. 11, 14-28.) 1874.
On the fourth Sunday in Lent, Lätare. (Gal. 4, 21-31.) 460.
On the fourth Sunday in Lent, Lätare. (John 6:1-15) 1878.
XVI Second table of contents XVII
On the fifth Sunday in Lent, Judica. (Heb. 9, 11-15.) 462.
On the fifth Sunday in Lent, Judica. (Jn. 8, 46-59.) 1322.
On the Day of the Annunciation. (Luc. 1, 26-38.) 1880.
On the sixth Sunday in Lent, Palmarum. (Phil. 2, 5-11.) 466.
On the sixth Sunday in Lent, Palmarum. (Matth. 21, 1-9.) 1982
On Maundy Thursday. (1 Cor. 11, 23-34.) 1342.
On Maundy Thursday. On the worthy reception of the holy true body of Christ. 1354.
Char Friday:
The Passion or Passion of Our Lord Jesus Christ. 1360.
Of the seven words of Christ on the cross. 1512.
Of the signs that followed the death of Christ and of his burial. > 1528. > > The Passion of Our Lord Christ. After John. 1884.
On the Holy Day of Easter. (1 Cor. 5, 6-8.) 476.
On the Holy Day of Easter. (Marc. 16, 1-8.) 1580. 1592.
On the Holy Easter Day. History of the Resurrection. 1708.
On Easter Monday. (Acts 10, 34-43.) 490.
On Easter Monday. (Luc. 24, 13-35.) 1570. 1600.
On Easter Tuesday. (Acts 13, 26-39.) 496. 498.
Easter Wednesday. (Col. 3, 1-7.) 512.
Easter Wednesday. (John 20:11-18) 1370.
Easter Wednesday. (Joh. 21, 1-14.) 1574.
On the first Sunday after Easter, Quasimodogeniti. (1 John.
5, 4-12.) 524.
On the first Sunday after Easter, Quasimodogeniti. (Joh.
20, 19-31.) 1386.
On the first Sunday after Easter, Quasimodogeniti. (Joh.
20, 19-23.) 1830. 1834. 1886.
The next Sunday after Easter, Misericordias Domini. (1 Petr. 2, 20-25.) 542.
The next Sunday after Easter, Misericordias Domini. (John 10:12-16) 1890.
On the third Sunday after Easter, Jubilate. (1 Petr. 2, 11-20.) 564.
On the third Sunday after Easter, Jubilate. (1 Cor. 15, 20-28^ 578.
On the third Sunday after Easter, Jubilate. (John 16:16-23.) 1392. 1892.
On the fourth Sunday after Easter, Cantate. (1 Cor. 15, 35-50.) 578.
On the fourth Sunday after Easter, Cantate. (John 16:5-15) 1402. 1896.
On the fifth Sunday after Easter, Rogate, or Vocem Jucunditatis. (1 Cor. 15, 51-57.) 592.
On the day of Christ's ascension. (Acts 1, 1-11.) 592.
On the Day of the Ascension of Christ. (Marc. 16, 14-20.) 1534. 1898.
On the Sunday after the Ascension of Christ, Exaudi. (1 Petr. 4, 8-11.) 594.
On the Sunday after the Ascension of Christ, Exaudi. (Joh. 15, 26. to 16, 4.) 1900.
On the holy day of Pentecost. (Acts 2, 1-13.) 618.
On the holy day of Pentecost. (John 14:23-31.) 1408.
On Pentecost Mount. (Acts 2, 14-28.) 626.
On the Tuesday of Pentecost. (Acts 2, 29-36.) 626.
On the Sunday of Trinity. (Rom. 11, 33-36.) 628.
On the Sunday of Trinity. Of the Holy Trinity. 646.
On the Sunday of Trinity. (Joh. 3, 1-15.) 1902.
On the first Sunday after Trinity. (1 John 4:16-21.) 660.
On the first Sunday after Trinity. (Luc. 16, 19-31.) 1936.
The next Sunday after Trinity. (1 John 3:13-18.) 660.
On the other Sunday after Trinity. (Luc. 14, 16-24.) 1908.
On the third Sunday after Trinity. (1 Petr. 5, 5-11.) 676.
On the fourth Sunday after Trinity. (Rom. 8, 18-23.) 714. 726.
On the fourth Sunday after Trinity. (Luc. 6, 36-12.) 1910.
On the day of the Visitation of the Virgin Mary. (Luc. 1, 39-56.) 1722.
On the fifth Sunday after Trinity. (1 Petr. 3, 8-15.) 736.
On the sixth Sunday after Trinity. (Rom. 6, 3-11.) 758.
On the seventh Sunday after Trinity. (Rom. 6, 19-23.) 772.
On the eighth Sunday after Trinity. (Rom. 8, 12-17.) 784.
On the eighth Sunday after Trinity. (Matth. 7, 15-23.) 1724.
On the ninth Sunday after Trinity. (1 Cor. 10, 6-13.) 796.
On the tenth Sunday after Trinity. (1 Cor. 12, 1-11.) 812.
On the tenth Sunday after Trinity. (Luc. 19, 41-48.) 1420.
On the eleventh Sunday after Trinity. (1 Cor. 15, 1-10.) 834.
On the Eleventh Sunday after Trinity. (Luc. 18, 9-14.) 1726.
On the twelfth Sunday after Trinity. (2 Cor. 3, 4-11.) 834.
On the thirteenth Sunday after Trinity. (Gal. 3, 15-22.) 858.
On the thirteenth Sunday after Trinity. (Luc. 10, 23-37.) 1612.
On the fourteenth Sunday after Trinity. (Gal. 5, 16-24.) 864.
On the fourteenth Sunday after Trinity. (Luc. 17, 11-19.) 1438. 1914.
On the fifteenth Sunday after Trinity. (Gal. 5, 25. to 6, 10.) 866.
On the fifteenth Sunday after Trinity. (Matth. 6, 24-34.) 1736.
On the sixteenth Sunday after Trinity. (Eph. 3, 13-21.) 868.
On St. Michael's Day. (Matth. 18, 1-11.) 1768.
On the seventeenth Sunday after Trinity. (Eph. 4, 1-6.) 888.
On the seventeenth Sunday after Trinity. (Luc. 14, 1-11.) 1962.
On the eighteenth Sunday after Trinity. (1 Cor. 1, 4-9.) 898.
On the eighteenth Sunday after Trinity. (Matth. 22, 34-46.) 1468.
On the eighteenth Sunday after Trinity. (Matth. 22, 41-46.) 1480.
On the nineteenth Sunday after Trinity. (Eph. 4, 22-28.) 910.
XVIII Second table of contents XIX
On the nineteenth Sunday after Trinity. (Matth. 9, 1-8.) 1748. 1918.
On the twentieth Sunday after Trinity. (Eph. 5, 15-21.) 924.
On the twentieth Sunday after Trinity. (Matth. 22, 1-14.) 1922.
On the twenty-first Sunday after Trinity. (Eph. 6, 10-17.) 934. 1626.
On the twenty-second Sunday after Trinity. (Phil. 1, 3-11.) 936.
On the twenty-second Sunday after Trinity. (Matth. 18, 23-35.) 1490. 1752.
On the twenty-third Sunday after Trinity. (Phil. 3, 17-21.) 948. 1632.
On the twenty-fourth Sunday after Trinity. (Col. 1, 3-14.) 962.
On the twenty-fourth Sunday after Trinity. (Matth.
9, 18-26.) 1924.
On the twenty-fifth Sunday after Trinity. (1 Thess. 4, 13-18.) 982.
On the twenty-sixth Sunday after Trinity. (2 Thess.
On the twenty-seventh Sunday after Trinity. (Matth. 25, 1-13.) 1500.
2. sermons on apostles' days and several other feasts.
On the day of St. Andrew Nov. 30. (Matth. 4, 18-22.) 1778
On the Profession of Peter, Andrew, Jacob and John. (Matth. 4, 18-22.) 1566.
On the Day of the Conception of the Virgin Mary Dec. 8. 1788.
On the day of St. Thomas Dec. 21. (Ps. 19, 2.) 1794.
On the Day of the Innocent Children Dec. 28. (Matth. 2, 18.) 1804.
On the day of St. Anthony Hermitage Jan. 17. (Ps. 32, 11. 68, 4. 33, 1.) 1944.
On the day of Paul's conversion Jan. 25. (Acts 9, 1-22.) 1144.
On the day of St. Matthias Feb. 24. (Matth. 11, 25-30.) 1254. 1762.
On the day of Philippi and Jacobi May 1. 1848.
On the day of the invention of the cross May 23. (Matth. 16, 24.) 1854.
On Peter's chain celebration (Aug. 1). (Matth. 18, 18.) 1726.
On the day of St. Lawrence Aug. 10. (John 12:24-26.) 1728.
On the day of the Assumption of Mary Aug. 15. (Luc. 1, 48. 49.) 1728.
On the day of St. Bartholomew Aug. 24. 1732.
On the day of St. Matthew Sept. 21. (Matth. 9, 9-13.) 1744.
On the day of St. Martin Nov. 12. Remains of a speech. 1706.
On the Day of St. Martin Nov. 12. (Luc. 11, 34.) 1774.
3. sermons on free texts; occasional sermons.
Judg. 14, 14. Of the resurrection of Christ. 1718.
Matth. 8, 28-34. About the possessed. 1562.
Marc. 16, 14-20. Of the joyful resurrection
Christi. 1534.
Jn. 9: Of the man born blind. 1302.
Joh. 11, 1-46. About the resurrection of Lazari. 1314.
Rom. 5, 1-5. Of the fruits of faith. 1546.
Rom. 5, 10. 1554.
Rom, 8, 31-34. 1558.
1 Cor. 3, 4-13. Of the sects. 1542.
Eph. 5, 22-33. wedding sermon. 2018.
1 Thess. 4, 13-18. funeral sermons. 2032. 2042.
1 John 4:1-3. Of the testing of spirits. 1536.
Hebr. 8, 3. 4. about the high priest Christ. 1550.
Hebr. 13, 4. wedding sermon. 1984. 2000.
During Lent. Of the Cross and Suffering. 1328.
On the Monday after Quasimodogeniti. 1836. 1838.
On Wednesday after Quasimodogeniti. 1842. 1846.
The Friday after Quasimodogeniti. 1852.
Third table of contents.
According to the time sequence.*)
- Column
On the holy day of Christ 1664
On the day of St. Stephen 1682
On the day of St. John1696
1516.
On the Holy Easter Day 1708
From the resurrection of Christ 1718
July 2 On the day of the Visitation of the Virgin Mary 1722
On the eighth Sunday after Trinity.... 1724
On the Eleventh Sunday after Trinity.... 1726
Aug. 1. On Peter's chain celebration 1726
Aug. 10. on the day Laurentii 1728
Aug. 15. On the day of the Assumption 1728
Aug. 24. on the day Bartholomew 1732
On the fifteenth fourteenth Sunday
after Trinity 1^6
Sept. 21. on the day St. Matthew 1744
On the nineteenth Sunday after Trinity 1748 > > On the twenty-second twenty-first Sunday after Trinity 1752
Nov. 12. On Martini day 1774
Nov. 30. on the day of St. Andrew 1778
Dec. 8. on the day of the Assumption 1788
On the third Sunday of Advent 1784
On the fourth Sunday of Advent 1790
Dec. 21. On the day St. Thomas 1794
On Boxing Day 1800
Dec. 28. on the day of the innocent children 1804
1517.
On the day of the appearance of Christ 1806
Feb. 2 On the day of the Purification of the Virgin Mary 1266
On the fourth Sunday after Epiphany. 1814
Feb. 24. on the day of St. Matthew 1762
On the Sunday of Septuagint 1816
On Sunday Sexagesimä1822
1515, '16 or '17.
Nov. 12. on Martini day 1706
1518.
On Wednesday after Lätare 1302
The Friday after Lätare1314
Maundy Thursday 1342
On St. Michael's Day 1768
*) The sermons contained in the Episteltheil der Kirchenpostille are not included here.
- Column
On the first Sunday of Advent. 992
On the first Sunday of Advent 1064
On the second Sunday of Advent 1006
On the second Sunday of Advent 1074
On the third Sunday of Advent. 1016
On the third Sunday of Advent 1086
On the fourth Sunday of Advent 1036
On the fourth Sunday of Advent 1096
1521.
On the day of the appearance of Christ 1118
March 28. On Maundy Thursday 1354
On the first Sunday after Easter, Quasimodogeniti 1386 > > On the fourteenth Sunday after Trinity 1438
1522.
Jan. 17. On the day of Anthony Hermitage 1944
April 13. On the sixth Sunday in the Lent,
Palmarum 1932
April 18. Am Charfreitage.... 1360
On the first Sunday after Easter, Quasimodogeniti1830 . 1834 > > On the Monday after Quasimodogeniti. 1836. 1838 On Wednesday after > Quasimodogeniti
- 1846
May 1. on the day Philippi and Jacobi 1848
On Friday after Quasimodogeniti 1852
May 22. On the day of the invention of the cross1854
Oct. 21. On the day of the eleven thousand virgins1500
On the holy day of Christ..... 1110
1523.
March 22 On Sunday Judica1322
On the first or second Sunday after
Trinity... 1936
Dec. 27 On the Sunday after Christmas Day. 1926
1522 or 1523.
On the fourth Sunday after Easter, Cantate 1402
1524.
Heb. 14. on the first Sunday in Lent, Invocavit 1270
Oct. 23. on the twenty-second Sunday after Trinity 1490
XXII Third table of contents XXIII
- Column
May 10 funeral sermon 2032. 2042
May 11 funeral sermon 2052. 2060
1526.
Sept. 30. on the eighteenth Sunday after Trinity 1468
1530.
During Lent 1328
April 17. on the holy day of easter 1580. 1592
April 18 Easter Monday 1600
In the week of the thirteenth Sunday after Trinity (after Sept. 11) > 1612
Nov. 6. on the twenty-first Sunday after Trinity 1626
Nov. 20. On the twenty-third Sunday after
Trinity 1632
Nov. 27. On the first Sunday of Advent 1640
On the holy day of Christ 1648. 1658
1531.
April 12 Easter Wednesday 1370
Oct. 8. on the eighteenth Sunday after Trinity 1480
1531 or earlier.
Wedding sermon on Heb. 13. 4. 1984. 2000
1532.
Aug. 18. funeral sermon '2072
In Aug. funeral sermon 2086
1535.
Jan. 17. third Sunday after Epiphany 1178. 1190
1536.
On the Holy Day of Easter. Wedding sermon. 2018
1537.
Feb. 18. on Sunday Invocavit 1276. 1290
March 30. on Char Friday 1512. 1528
April 2 Easter Monday 1570
April 4 Easter Wednesday 1574
In the Easter period1534
Unknown date, but from the year 1537 find the following sermons:
From testing the spirits 1536 > > From the sects 1542 > > Of the fruits of faith 1546 > > From the High Priest Christo 1550 > > On Rom. 5, 10 1554 > > On Rom. 8:31-34..... 1558 > > From the possessed 1562 > > From the profession of Peter, Andrew, Jacobi and John1566
From the period before February 1537:
Column
On the first Sunday of Advent 1860 On Christmas Day 1864 > > On the first Sunday after the Epiphany... 1866 > > On Sunday Quinquagesimä 1870 > > On the second Sunday in Lent, Reminiscere 1872 > > On the third Sunday in Lent, > > Oculi 1874 > > On the fourth Sunday in Lent, Lätare 1878 > > On the day of the Annunciation of Mary 1880 > > The Passion of Our Lord Christ 1884 > > On the first Sunday after Easter, Quasimodogeniti 1886 > > On the second Sunday after Easter, Misericordias Domini 1890 > > On the third Sunday after Easter, Jubilate1892 > > On the fourth Sunday after Easter, Cantate 1896 > > On the day of the Ascension of Christ...... 1898 > > On the Sunday after the Ascension of Christ, Exaudi 1900 > > On the Sunday of Trinity 1902 > > The other Sunday after Trinity 1908 > > On the fourth Sunday after Trinity 1910 > > On the fourteenth Sunday after Trinity 1914 > > On the nineteenth Sunday after Trinity 1918 > > On the twentieth Sunday after Trinity 1922 > > On the twenty-fourth Sunday after Trinity 1924
1539.
May 24. the Saturday before Pentecost 1408
1544.
Oct. 5. on the seventeenth Sunday after Trinity 1962
1545.
Aug. 12 On Wednesday after the tenth Sunday after Trinity 1420
1546.
On the Feast of the Epiphany of Christ 1130
Jan. 17 On the other Sunday after Epiphany1168
Jan. 26 On the conversion of St. Paul 1144 Jan. 31 On the fourth Sunday after Epiphany1200
Feb. 2 On the day of the Purification of the Virgin Mary 1220
Feb. 7, Fifth Sunday after Epiphany1234
Feb. 14. on the day of St. Matthew 1254
Entirely unknown date:
On the third Sunday after Easter- Jubilate 1392
Dr. Martin Luther's Church Postil.
Advent
1.Sunday; Rom. 13, 11-14
On the first Sunday of Advent.
Rom. 13:11-14.
And because we know this, that the time is at hand, that the hour is come to rise from sleep; because our salvation is now nearer than when we thought it; the night is past, and the day is at hand; let us therefore lay aside the works of darkness, and let us put on the weapons of light. Let us walk uprightly, as in the day, not in eating and drinking, not in chambering and fornication, not in strife and envying; but draw near to the Lord Jesus Christ, and wait for the body, yet so that it be not made lustful.
This epistle does not teach about faith, but about the works and fruits of faith, and shows how a Christian life should be lived outwardly according to the body on earth among men. For how man should walk in the spirit and before God is taught by faith, of which he writes and teaches abundantly and completely apostolic before this epistle. And if we look at the epistle just now, it does not teach, but stimulates, admonishes, drives and awakens those who already know what they should do. For St. Paul divides the ministry of preaching into two parts, Rom. 12, 7. 8: doctrinam et exhortationem teaching and exhortation. Teaching is when one preaches what is unknown, and people become knowledgeable or understanding; exhortation is when one stimulates and holds to what everyone already knows well. Both are necessary for a preacher, which is why St. Paul practices them both.
(2) For this reason also, that the exhortation may be the stronger and come in sweetly, he uses many pretty flowery words, and makes a fine colorful speech, calls sleep, darkness, light, awakening, weapons, work, day and night; these are vain flowery words, by which
which is understood to be something other than its nature and kind. For he does not speak of the natural night, day, darkness, light, waking, sleeping, weapons and works; but he forms a likeness for us by such natural nature, that he may stir us up and lead us into our spiritual nature. As if he were to say, "You see that men, for the sake of temporal good, rise from sleep and put off the work of darkness and take up the work of the day, when the night has passed and the day has come; how much more shall we awake from our sleep, cast off the works of our darkness and begin the works of our light, because our night has passed and our day has dawned!
(3) By sleep he signifies the works of wickedness and unbelief. For sleeping is a work that is actually done at night, and he interprets himself as saying, "Let us put away the works of darkness." So again, waking up and getting up means the works of faith and godliness. For rising is actually a work of the morning and day; of which he also says 1 Thess. 5:5-8: "Dear brethren, ye
2 L. 7, 26-28. On the first Sunday of Advent. . W.XII, 3-s. 3
are not in darkness; you are all children of light and children of the day. We are not of the night, nor of darkness: therefore let us not sleep, as the rest do; but let us watch, and be sober. For those who sleep sleep at night, and those who are drunk are drunk at night; but we who are of the day must be sober, clothed with the cancer of faith and love, and with the helmet that is the hope of salvation. For GOD hath not set us for wrath, but for the possession of blessedness, through JESUS CHRIST our LORD, who died for us, that whether we wake or sleep, we should live with Him."
4 Here it is evident that he does not forbid the natural sleep, and yet needs the same thing from the natural sleep and awake to the spiritual sleep and awake: that is, to live well and badly. And recently, "rising from sleep" is said as much as that he says Tit. 2, 11. 12. 13.: "The saving grace of our Savior has appeared and teaches us that we should renounce the ungodly nature and worldly lusts, and live soberly, justly, righteously and *] godly in this world, and wait for the blessed hope and future of the great God, our Savior Jesus Christ." The renunciation of the ungodly nature and worldly lusts he calls here, rising from sleep; and the sober, righteous, godly living he calls here, waking up and putting on arms of light. The appearance of grace is the day and the light, as we will hear.
Now see how natural sleep and spiritual sleep are the same. He who sleeps neither sees nor feels the things or goods that are in the world and around him. He lies in the midst of things as a dead, useless man, who has neither use nor regard for any thing; and though he lives in himself, yet he is to all things as if he were dead. On the other hand, instead of true things, he goes about in dreams with vain images and useless forms of true goods, and is so foolish that he thinks that they are real true goods; when he
*) So f g instead of: "sober, justified". D. Red.
But when he wakes up, the dream images fall away and are destroyed: then man begins to deal with right things without all images.
6 So also spiritually. The man who lives in an ungodly way, who sleeps and is as it were dead before God, neither sees nor feels the right spiritual goods that are offered and promised to him through the gospel, leaving them in vain before and around him; for such goods can only be seen with the faith of the heart, and are also still hidden. However, they are mixed with temporal, transient goods, pleasure and honor, which are to be respected against eternal life, joy and bliss, like dream images against natural bodily creatures. And when man awakens and comes to faith, all such transitory things fall away and are recognized as nothing; of which the 76th Psalm v. 6 says: "They have slept their sleep, the men of wealth, and found nothing in their hands"; and Ps. 73, 20: "As a dream when one awakens, so thou destroyest their image in the city"; and Isa. 29:8: "As a hungry man dreameth that he eateth, and when he putteth out, his soul is yet empty: and as a thirsty man dreameth that he drinketh, and when he putteth out, ye thirst: and his soul is empty: so shall be the multitude of all nations that fight against mount Zion." Behold, is not this near and shameful spoken of the world's highest power, riches, pleasure and honor, that it is all likened to a dream and a sorrowful image? Who could say that the kings' and princes' kingdoms, goods, pleasures and power are dreams, when they rage and rage about them in this world? It makes that they sleep and do not get up, also do not see this light yet in: Faith.
Since our salvation is now closer than when we believed it.
7 What is this saying? Did we believe before, or do we not believe now? Here it is to be known, as St. Paul says Rom. 1, 2. 3. that God promised through His prophets in the holy scriptures the gospel of His Son Jesus Christ our Lord, how through Him all the world should be saved, as
4 L. 7, 28-30. On the first Sunday of Advent. W. xn,s-8. 5
The words are Gen. 22, 18. to Abraham: "In your seed shall all the nations of the earth be blessed. This blessing, promised to Abraham in his seed, is nothing else than the grace and salvation in Christ, presented to all the world through the gospel, as St. Paul also points out in Romans 4 and Galatians 4; for Christ is the seed of Abraham, that is, his natural flesh and blood, in which all who believe in him and call upon him are given.
8 This promise of God was thereafter almost well driven and expanded by the prophets, who all wrote about the future of Christ, his grace and gospel, as St. Peter says Acts 3, 18. 24. 3, 18. 24. All the saints before Christ's birth believed in this divine promise, and were therefore kept and saved in and through the future Christ with such faith that Christ also calls this promise "Abraham's bosom," Luc. 16, 22, in which all the saints after Abraham were gathered together until Christ. This is what St. Paul means here, when he says: "Our salvation is now nearer than when we believed it. As if he should say: The promise of God, made to Abraham, is now no longer to be waited for, it is fulfilled; Christ has come, the gospel has risen and the blessing has been distributed to all the world, and now everything is there that we waited for and believed in the promise. With this the apostle has described the spiritual day, of which he says afterwards, which is actually the going forth and the light of the gospel; as we shall hear.
009 But because of this faith is not removed, but rather confirmed. For as they believed before in the promise of God, that it should be fulfilled: so we believe in the same promise, that it is now fulfilled; and is one faith like another in itself, without their following one another, even as the promise and the fulfillment also follow one another; for they both cleave to the seed of Abraha, that is, to Christ, one before, the other after his coming. For whoever would now believe, as the Jews did, that Christ was yet to come, as if the promise had not been fulfilled, would be deceived.
He is lying to God, pretending that he has not yet fulfilled his promise, which he has fulfilled, so that salvation is still far away and ahead of us, and we have to wait for it in the future.
Of the two faiths Paul says Rom. 1, 17: "In the gospel righteousness is evidently given by God, out of faith into faith." What is "by faith into faith"? Nothing else, for although it is the same faith, the faith of the fathers and ours, which believes in the coming and appearing Christ, yet the gospel leads from that faith into this faith, so that now it is necessary to believe not only the promise, but also the fulfillment, which Abraham and the ancients did not yet have to believe, even though they had the same Christ that we have. One faith, One Spirit, One Christ, One fellowship of all saints, without those going before Christ and we after Christ.
011 So we (that is, the fathers with us) believed in one Christ in the same common faith, and still believe in him, but in a different way. And as we say for the common faith and Christ's sake, We have believed; when we were not in those days, but the fathers believed; so they do again, saying that they will hear, see, and believe Christ; when they are not in our days, but we do. Thus David says Ps. 8:4, "I will see your heavens, the works of your hands," that is, the apostles, and yet has not experienced it; item, Ps. 9:2, "I will praise the Lord, and preach all his wonders," etc., and many other such things: that one person takes on another for the sake of the common faith, through which they have Christ in their means and find a multitude.
- Now that he says, "Our salvation is nearer now than when we believed," may not be understood from the nearness of possession; for the fathers had the same faith, and the same Christ, and he was as near to them as he is to us; as Heb. 13:8 says, "Christ yesterday, today, and forever," that is, Christ has been from the beginning of the world to the end, and all have been, and are, from the beginning of the world to the end.
6 L. 7, 30-33. on the first Sunday of Advent. W. XII, S-II. 7
through him and in him. He who believes most is nearest, and he who believes least is farthest from salvation, to speak of possessions and possessions. But St. Paul speaks here of the nearness of the revelation; that at the time of Christ the promise was fulfilled and the gospel went out into all the world, and through it Christ came to all men and was preached publicly: this he calls our salvation nearer, because it was still hidden in the promise and had not gone out. So Titus 2:11 says: "The saving grace of God has appeared," that is, it has gone out and been preached publicly, even though it was in all the saints before.
(13) Thus the scripture saith, that Christ cometh, though he was before in all the fathers: but he came not to every man by public preaching, but only after his resurrection from the dead, of which future the scripture speaketh most, because of which also he came bodily into human nature. For his becoming man would be of no use to anyone if a gospel had not come out of it, so that he would come into all the world and make it known why he became man, so that the promised blessing would be given to all who believe in Christ through the gospel; so that St. Paul says in Romans 1:2 that the gospel was promised by God. As if he should say: God was more concerned about the gospel and this public future through the word than about the bodily birth or future into mankind. He was concerned about the gospel and our faith; that is why he gave his Son to become man, so that the gospel might be preached by him, and so that his salvation might approach and come to all the world through the public word.
(14) Some have set four kinds of Christ's future according to the four Sundays of Advent. But this, which is most necessary, since all power lies with them, of which St. Paul speaks here, they have not seen; for they do not know what the gospel is, or for what purpose and why it is given; they talk much of Christ's future, and yet chase him away from us, as heaven and earth are from one another. What
Is Christ useful if he is not possessed with faith? But how can he be possessed with faith where the gospel is not preached?
The night has passed, the day is coming.
(15) Now this is as much as to say that our salvation is at hand. For Paul means by the day the gospel, which is a day that enlightens the hearts or souls; therefore, because the day has dawned, our salvation is near at hand, that is, Christ and his grace, promised to Abraha, has now risen, preached in all the world, enlightening all men, awakening us all from sleep, and showing us the right eternal goods, that we may have to do with the same, and walk uprightly in the day. Again, by night must all doctrine be understood which is not the gospel; for there is no doctrine of salvation apart from the gospel; it is all night and darkness.
16 And take heed to the words of Paul: thus he describes the most lovely and merriest part of the day, namely, the dear happy dawn and the going forth of the sun. For the dawn is when the night is past and the day is at hand: then we see that at the dawn all birds sing, all animals stir, all men rise up, so that it seems as if the world were new and all things alive when the day dawns and the dawn comes. That is why in many places in the Scriptures the comforting living preaching of the Gospel is compared to the dawning and the going forth of the sun, sometimes with figures, sometimes with public words: as here Paul clearly calls the Gospel the dawning day; item Ps. 110, 3: "Thy people shall be the volunteers in the day of thy power, and out of the uterus of the dawn shall be born the dew of thy children." Here he also clearly calls the gospel an uterus (womb) of the dawn, and day of Christ's power, wherein we are conceived and born children of Christ as the dew, that is, without works of man, from heaven and by grace of the Holy Spirit.
8 L. 7, 33-35. on the first Sunday of Advent. W.XII, II-13. 9
17 This day is made by the most beautiful sun, Jesus Christ, therefore Malachi calls him a sun of righteousness, and says Cap. 4:2: "To you who fear my name shall the sun of righteousness rise, and salvation under his wings"; for all who believe in Christ receive from him the splendors of his grace and righteousness, and are saved under his wings. Of which also the 118th Psalm v. 24. says: "This is the day which the Lord maketh; let us be glad and of good cheer." As if he should say: The physical day is made by the physical sun, but this day is made by the Lord himself. He himself is the sun, from whom the shining and the day, that is, the gospel, goes out and shines into all the world; John 9:5: "I am the light of the world."
- And Ps. 19, 2) he describes both sun and day, Christ and the gospel, in the most beautiful way, and says: "The heavens proclaim the glory of God", that is: As the physical heavens bring the sun and the day, and the sun is in the heavens: so the apostles bring and have in themselves the true sun, Christ, with their preaching etc. And follows: "He hath set the sun his habitation in the heavens, and he cometh forth as a bridegroom out of his bridal chamber; he rejoiceth as a hero to run his course, from the going forth is his going forth, and his coming forth unto the going down, and there is none to hide himself from the heat thereof." This is all said of this lovely dawning of the day, that is, of the gospel, which the Scriptures praise highly and sweetly; for it also makes one lively, cheerful, merry, active, and brings with it all good things, which is why it is also called "gospel," that is, a merry message.
19 But what the day reveals to us, who can tell all this? It teaches us all things, what God is, what we are, what has passed, what is to come, of heaven, hell, earth, angels, devils: there we see how we should hold ourselves in all this and against all, whence, whither we come. Nor has the devil deceived us, that we leave the day, and seek the truth from philosophers and pagans, who have not known a bit of this all, and
Let us be blinded by the teachings of men and be led back into the night. There must be no light, what this day is not; St. Paul and all scripture would otherwise not raise this day alone and call everything else night.
(20) It must be a great plague of divine wrath, that we should seek other lights against the bright and clear sayings of the Scriptures, when the Lord himself is called the light and sun of the world. And if there were no other sign by which it could be seen that the high schools are the most abominable of the devil's whoredoms and abominations, should that ever be abundant enough, that they should so unashamedly raise up and boast of Aristotle as a sidelight, even practicing more in the same than in Christ, yea, practicing nothing in Christ and only in Aristotle.
So let us lay aside the works of darkness and put on the weapons of light.
(21) As Christ is the sun, and the gospel the day: so faith is the light, or seeing and waking in this day. For it is of no avail that the sun shines and makes day, if the eyes do not perceive the light. Therefore, though the gospel has gone forth into all the world, preaching Christ, yet are they not enlightened thereby, save they only who have received it, and have risen from their sleep by the light of faith. But to them that sleep, the sun and the day are useless; for they have no light of them, and see as little as if there were neither sun nor day. This then is the time and hour of which he says: "Dear brethren, knowing these things, that this is the time and hour to rise from sleep" etc. It is a spiritual time and hour, which has risen in the flesh and still goes out daily, in which we are to rise from sleep and put away the works of darkness etc. With this St. Paul shows that he does not speak to those who are still in unbelief. For as it is said, he does not teach faith here, but the works and fruit of faith. He says that they know that the time has come, that the night has passed and the day has come.
- But whether thou askest, What needest the-
10 L. 7, 35-37. on the first Sunday of Advent. W. XII, 13-16. 11
It is said above that there are two kinds of sermons: one that teaches and the other that teaches and wears. Now man can never know so much; it is necessary for him to be admonished and always to keep fresh in his mind that which he knows, lest the devil, the world, and the flesh, his incessant enemies, make him weary and slothful, and finally fall asleep and become negligent. For St. Peter 1 Ep 5:8 says: "The devil is such an adversary, walking about like a roaring lion, seeking to devour someone; therefore," he says, "watch and be sober. This is also the intention of St. Paul: because there is no cessation of the devil, the flesh, and the world from disputing with us, there should also be no cessation of exhorting, inciting, and driving to watchfulness and activity. Therefore, the Holy Spirit is also called Paracletus, a stimulator, who incites and urges to the good.
For the same reason, St. Paul puts his words evenly, calling the works of darkness not weapons, but the works of light weapons and not works. Why is this? Undoubtedly to prove that it is a struggle, costing effort, work and danger to watch and lead a good life; since such three strong enemies, devil, flesh, world, resist us without ceasing, day and night; therefore also Job Cap. 7, 1. says:-. "Man's life on earth is a strife and a trial." Now it is a great thing to be in conflict all the days of one's life; therefore it is necessary to have good trumpets and kettledrums, that is, such preaching and exhortation as will strengthen us and keep us manly in the conflict. Good works are weapons; evil works are not weapons, unless we follow them and let them win: otherwise they are also weapons, as he says Rom. 6:13: "Ye shall not yield your limbs unto weapons of unrighteousness"; as if he should say, Let not the works of darkness overcome you, that your limbs become weapons of unrighteousness.
(24) Now it has been said enough that the light here means the faith that shines from the day of the gospel into our hearts from the sun, Christ; therefore the weapons of light are nothing.
arider than the works of faith. Again, darkness is unbelief, ruled by the devil through the absence of the gospel and Christ, out of the teachings of men and their own reason; therefore the works of darkness are works of unbelief. For as Christ is Lord and Governor of the light faith: so St. Paul, Eph. 6:12, calls the devils governors of these darknesses, that is, over unbelievers; as he also says 2 Cor. 4:3, 4: "If our gospel be hid, it is hid only in them that are condemned, in whom the god of this world," that is, the devil, "blindeth the minds of unbelievers, that the light of the gospel of Christ may not shine." But what both works are, will follow.
Let us walk honorably, even as in the daytime.
(25) In the daytime, no work of darkness is done; everyone is ashamed of himself before others and acts honestly. It is said, "The night is impudent," and this is true; therefore those works are done at night of which one is ashamed by day. The day, however, is shameful and compels one to walk honorably. So also a Christian life should be lived and kept, so that all his works are such that they are not ashamed for all the world to see. For whoever lives and works in such a way that he would not like to have his deeds seen or heard in public before everyone, is certainly not living a Christian life. Of this Christ says John 3:20, 21: "All who do evil hate the light, and come not into the light, lest their works should be punished: but he that doeth the truth may come into the light, that his works may be made manifest, because they are done in God."
(26) From this you see how necessary it is to have such stimulation and exhortation to watch and weapons of light. How many Christians are there now who could suffer all their works to come to light? But what kind of Christian life is this in us, if we cannot suffer our conduct to be bare before men, which is already bare before God, His angels and all creatures, and must also become bare before everyone on the last day? Therefore, a Christian should live as he
12 L. 7, 37-39. On the first Sunday of Advent. W. XU, 16-18. 13
would be found on the last day and before everyone; Eph. 5, 9: "Walk as the children of light. The fruit of light is goodness, righteousness and truth"; and Rom. 12, 17: "You should present the best, not only before God, but also before all men"; item 2 Cor. 1, 12: "This is our glory, the testimony of our conscience, that we have walked in simplicity of heart and godly integrity, and not in carnal wisdom, in this world."
(27) But such a life will remain where there is no faith, since the strong, fresh, manly faith has enough to do to remain in such a life, and not fall asleep or grow weary. Therefore, as it is necessary for the ignorant to preach doctrine, so it is necessary for the knowledgeable to preach provocation, lest they fall away from the good life they have begun, through the opposition of the raging flesh, the crafty world, and the mischievous devil.
Not in gluttony and drunkenness, not in idleness and fornication, not in strife and contention.
(28) There he tells the works of darkness by name, of which he calls one, sleep, as it is written in 1 Thess. 5:6, "Let us not sleep, as others do, but watch and be sober. Not that he forbids natural sleep, but spiritual sleep, which is in unbelief, from which such works of darkness follow. Although natural sleep is also a work of darkness, if it is done for pleasure and other gluttony, as a hindrance to light and its weapons. These six works of darkness comprehend all the others; for Gal. 5, 19. 20. 21. Col. 3, 5. 8. tells much more of the same. And we will also divide them into two sides, on the right and on the left. On the right side, the four contend: gluttony, drunkenness, idleness and fornication; on the left side, strife and strife. For in Scripture the left side signifies repugnance and what comes from repugnance, as there is, wrath, strife etc. The right side means bliss and what follows from bliss, as, pleasure, eating, drinking, sleeping.
- so it is certain that by the two works of darkness, strife and contention, St. Paul means all such things as those which he relates in Eph. 4:31: "Let all bitterness, wrath, indignation, clamor, blasphemy be put away from you"; and Gal. 5, 20.: "The works of the flesh are, enmity, strife, strife, wrath, war, dissension, sectaries, hatred, deathblows etc.", and lately, all that evil may be done out of wrath by words and works, which is not all to be counted.
30 So under the four pieces: Eating and drinking, loafing and lusting, he understands all the vices of unchastity in words and works, which also no one can tell all. That recently through these six narrated works it may be understood how man does not keep himself pure against his neighbor, who lives under darkness in unbelief; all his being is disorderly against himself and his neighbor. The words may not be used in further glosses; Everyone knows what it is to eat and drink, or to overeat and overdrink, more for pleasure than for need, item, what it is to be lazy in bed and in the closet, and to be lustful, lewd, that is, seeking the pleasure and lust of the flesh by sleeping late, by lazing about, by all kinds of fornication and indecency, which are done in the beds of the full, the idle, the sleepy, the lazy, whether by day or by night, in bed or elsewhere, alone or with one another; which vices also all seek the natural darknesses and secret place, and St. Paul reports them all through the chamber and fornication. So what quarrels and strife is with his own kind, everyone is well aware of.
But draw near to the Lord Jesus Christ.
(31) Here he lately shows in one heap all the weapons of light in that he exhorts to clothe us in Christ. Christ is clothed in two ways: once, that we clothe ourselves in his own virtue; this is done by faith, which relies on the fact that Christ died for him and did all things for him. For it is not our righteousness, but Christ's, that has reconciled us to God and redeemed us from sins.
14 L. 7. 39-42. On the first Sunday of Advent. W. XU, 18-21. 15
This way belongs to the teaching of faith; and in this way Christ is given to us as a gift and pledge. Of this is further said in the epistle on the New Year's Day Gal. 3:27: "All ye that are baptized in Christ have put on Christ." *
(32) On the other hand, he is our example and model, that we should follow him and become like him, walking in the very robe of virtue in which he walks. Here St. Paul says that we should put on Christ; item 1 Cor. 15:49: "As we have borne the image of the first, earthly man, even so let us also bear the image of the heavenly man"; and Eph. 4:22, 23, 24: "Put off the old way of life after the old man, which is decayed through wrong desires, and become new in the spirit of your mind. Put on the new man, created after God, in true righteousness and holiness."
Now in Christ we see nothing but the vain weapons of light: there is no eating and drinking, but fasting, temperance and mortification of the flesh, with labor, walking, preaching, praying, and doing good to the people: there is no sloth, sleeping, and fornication, but vain discipline, purity, and chastity, watching, rising, sleeping in the field, having neither house, nor chamber, nor bed. There is no wrath, strife, strife,' but goodness, sweetness, love, mercy, patience etc. For this reason Paul uses Christ as an example in short words, which he says in other words Col. 3, 12-15: "Put on, as the chosen saints and beloved of God, a merciful manner, kindness, humility, temperance, patience, that one may think well of another, and forgive one another if anyone has anything to complain of against another, just as God has forgiven you, so also you. Above all, have love, which is the bond of perfection. And let the peace of Christ have the victory in your hearts, to which you were also called in one body, and be thankful"; item Phil. 2:2, where he commanded them to have love one for another, serving one another and being servants.
*) ftÄ
He gives the same Christ as an example, who became a servant to us, and says vv. 5-7: "Find yourselves also so with you, as ye see it in Christ, who, when he was in the divine gift, did not imagine that he had robbed himself of being like God, but manifested himself the same, and took upon himself a servant's gift, and became like other men, and in all gifts was found to be like a man."
(34) Summa Summarum, then, is that the weapons of light are good works against gluttony, drunkenness, lechery and sloth, quarreling and strife: Fasting, watching, praying, working, hunger, thirst, suffering frost, heat, being chaste, chaste, temperate, kind. And that I do not lead my words, let us hear St. Paul himself counting them Gal. 5, 22: "The fruits of the Spirit are love, joy, peace, patience, kindness, friendliness, faith, meekness" etc. But even more richly he tells it 2 Cor. 6, 1-10.: "We beseech you that ye receive not the grace of God in vain: for he saith, I have heard thee in the acceptable time, and in the day of blessedness have I helped thee. Behold, now is the acceptable time, now is the day of blessedness," as if to say, "Our salvation is now nearer than when we thought it, and here is the time to arise from sleep. "Let us give no man trouble, lest our ministry *) be promised; but in all things let us show ourselves servants of God, in much patience, in sufferings and afflictions, in necessities, in riots, in labor, in watchings, in fastings, in purity, in knowledge, in longsuffering, in sweetness, in the spirit that is holy, in uncontaminated love, in preaching the word of truth, in the power of God, by the weapons of righteousness on the right hand and on the left, by honor and by dishonor, by good rumors and by evil rumors; as the deceivers, yet true; as the unknown, yet known; as the dying, yet alive; as the punished, yet not killed; as the afflicted, yet always rejoicing; as the
*) Instead of "promised" have f g "blasphemed".
D. Red.
16 L. 7, 42-44. on the first Sunday of Advent. W. XII, 21-24. 17
The poor, and yet make much richer, than they that have nothing, and yet possess all things. Behold, what a rich stream proceedeth out of the mouth of St. Paul; thou seest abundantly enough what the weapons of light are on the left hand and on the right. This means to put on Jesus Christ honestly.
(35) But this is very fine in this epistle, that he holds up the highest example, the Lord himself, and says, "Draw near to the Lord. For it must be a rascal who sees his Lord fasting and suffering hunger, working, waking and growing weary, and he would feast and feast, sleep, be idle and live in pleasure. Which master could suffer this from his servant? Or what servant would be able to refrain from it? It may not be, man must be ashamed when he looks at Christ and finds himself so unequal to him in contradiction.
(36) Whoever is not warmed, stirred, and provoked by Christ's own example, who will stir and provoke him? What can the leaves and words do with their noise if these thunderbolts of Christ's example do not move? That is why St. Paul especially added the word "the Lord" and said: "Draw on the Lord Jesus Christ"; as if he wanted to say: "Do not think yourselves great and great, you who are servants, look at your Lord, who also does this and yet is not guilty of it.
And do not do what the flesh seeks for pleasure.
(37) St. Paul addresses two concerns or requests of the flesh here in brief. The first, of course, is that the body may be supplied with food and clothing for its necessities, that it may live and work, so that it may not become sick and useless for work through too much breaking off.
(38) The other is sinful, when a man is careful according to his lusts and desires; which St. Paul forbids here, because there are works of darkness. For the flesh is to be mortified, that it may serve and be subject to the Spirit, and not cast the Lord out of the saddle. Again, so that it might walk and carry the Lord. Sirach Cap. 33:25 says: "A sackcloth, fodder and a rod are necessary for the donkey, for food, for punishment, and for the Lord.
Work for the servant"; does not say that you should flay or lame the donkey, nor strangle or imprison the servant. So, the body is due its discipline and work and its need. And Paul himself says, "I mortify my body, and bring it into service"; not, "I bring it into sickness or death, but that it may serve the Spirit.
39 St. Paul made this addition for the sake of two kinds of people. The first are those who, under the appearance of natural need, atone for and cover their lust; and this is so easily done that many saints complain of it, and, contrary to it, have often done too much to their bodies. Nature is so cunning and mischievous in her desire that no one can resist her sufficiently, and man must walk here with worry and uncertainty. The others are blind saints, who think that God's kingdom and his righteousness depend on the food, drink, clothing and lying down that they choose, and look no further than the work, and think that if they fast in such a way that the head becomes mad, or the stomach perishes, or the body otherwise decreases, then they have done him good. Paul says of this in 1 Cor. 8:8: "Eating and drinking do not please us in the sight of God; if we eat, we shall not have it to spare; if we do not eat, we shall not have it to infirm"; item Col. 2:23: "Beware of angelic spiritualities, which have a semblance of wisdom, in humility and superstition, wherein they spare not the body, neither do they give it its due, which it needeth to preserve its flesh."
40 Gerson praises the Carthusians for not eating meat, even in sickness, if they were to die; thus the great man has been deceived by the superstitious, angelic clergy. But how, if God will judge them for murderers of their own bodies? No order, statute or vow may ever be made against God's commandment; and if it were to happen, it would not count, as little as if you vowed to break your marriage. Now God has forbidden here by St. Paul such murder over one's own body; and one owes to the flesh one's need, be it wine, meat, eggs, and whatever it may be, be it
18 L. 7, 44-46. On the second Sunday of Advent. W. XII, 24-27. 19
even on Fridays or Sundays, during Lent or after Easter, regardless of all orders, statutes and vows, even of the pope. Against God's commandment no prohibition helps, even if all angels would do it.
But such wretched foolishness follows from darkness and blindness, that they regard works in themselves as if they wanted to be saved by the greatness and quantity of works. St. Paul wants to make weapons of light out of it and use them to overcome the works of darkness; so far and no further should one need to fast, watch and work. Therefore, whether you eat fish or flesh, drink water or wine, wear red or green, do this or that, is nothing to God: they are all God's good creatures, created to be used. You should only see to it that you are moderate in this, and break off as much as is necessary for you to resist the works of darkness. Therefore it is impossible to set a common measure for this breaking off; for all bodies are not equal: one may do more, the other less; each must have regard for himself and govern his body according to this saying of Paul: "The care or desire of the flesh does not lead to pleasure. If there had been another measure to be set, St. Paul would not have left it at that.
- From this you see that the ordinances of the clergy, which strictly forbid the eating of flesh, are contrary to the gospel, and are proclaimed by Paul in 1 Tim. 4:1, 2, 3, where he says: "The Spirit clearly says that
In the last days, some will depart from the faith and follow the teachings of the devils, who teach lies in hypocrisy, forbidding marriage and food, which God has created to be used with thanksgiving. No one can deny that these words refer to the orders of the clergy and the ranks of the priests: the words are clear; thus their essence is evident.
(43) Also, you see here that St. Paul does not teach the great devotion of some female saints, who fast for special days, as a special worship, * one to this saint, the other to the saint: these are all blind courses and goods built on works. The whole life, without distinction of days and food, is to be moderate and sober; for if they are to be weapons of light, and the whole life is to be chaste and pure, we must never lay down our weapons, but always be found sober, moderate, watchful, working etc. But the mad saints fast one day for water and bread, and then drink and eat every day for a quarter of a year. Some also fast that they do not eat in the evening, but drink their fill. And who can tell all the folly and works of this darkness? Who all come from looking only at the work, not at the use of the work, making a mirror of the armor, not knowing for what purpose they fast or break off, as one who carries a sword only to look at it, and does not need it when he is struck. That is enough of the epistle.
*) f g
2.Sunday; Rom. 15, 4-13
On the second Sunday of Advent.
Rom. 15:4-13.
But the things which are written aforetime are written for our learning, that we through patience and comfort of the Scriptures may have hope. And may God of patience and comfort grant you to be of one mind one with another according to JESUS CHRIST, that with one accord ye may praise GOD and the Father of our Lord JESUS CHRIST. Therefore receive one another, even as Christ received you to the praise of God. But I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promise made to the fathers.
20 L. 7, 46-48. On the second Sunday of Advent. W. xii, 27-30. 21
But that the Gentiles may praise God for mercy, as it is written, Therefore will I praise thee among the Gentiles, and sing unto thy name. And again he saith, Rejoice, ye Gentiles, with his people. And again, Praise the LORD, all ye nations; and glorify him, all ye peoples. And again Isaiah saith, The root of Jesse shall be, and he that shall rise to reign over the Gentiles, in him shall the Gentiles hope. May God of hope fill you with all joy and peace in believing, so that you may have complete hope through the power of the Holy Spirit.
It seems that the one who cut out this epistle did not understand much of Paul: he starts too high and too low. The first part, which says: "What is written" etc., belongs to the previous text. He should have started there: "But the God of patience" etc. Therefore, so that we may understand this epistle properly and clearly, we should know that the Romans to whom St. Paul writes were converted to Christ partly from the Jews, partly from the Gentiles. For at that time there were many Jews in all countries, especially in Rome, as the Apostles tell us. 17 indicates. Now when the apostle had taught them faith and good works in the whole epistle, here at the end of the epistle he gives several exhortations to keep them united in faith and good works, pointing out the causes that might cause disunity and break the unity of the Spirit. And these are two, which still today and always almost strive against the unity of the Spirit, against faith and good works; therefore we must see them and know them well.
- The first was that some of the Jews had been converted, even though they had heard that in the New Testament all kinds of food, days, clothing, vessels, persons, places and gifts were free, and that faith alone made them righteous in the sight of God, and that the law concerning eating meat and fish, feasts and clothing, places and vessels had been completely done away with: Yet their weak consciences and imperfect faith were still so hard-knit from long habit that they had no need of such liberty; they worried that they would sin if they did otherwise than had been their custom. Both Gentiles and Jews from the same disease were not allowed to eat the bread and meat sacrificed to the idols by the unbelievers, which was freely sold in the market. They thought that where they ate, they were doing to the idols there.
with an honor and would have denied Christ, when in truth it was nothing. For all foods are pure and good creatures of God, whether they are pagans or Christians, they are sacrificed to God or the devil.
3rd Again, the others, knowing these things, and having stronger faith, took no heed of the weak, but used their liberty ruthlessly, and with contempt of the weak, eating and drinking without distinction whatsoever came before them; as it was right. But this was wrong, that they spared not the weak, and made them to err. For when the weak saw that they drove so boldly, they could neither follow nor stay behind. If they should follow, their weak conscience stood in the way, saying, It is sin, do it not. And if they should not follow, their conscience stood in the way, saying, Thou art no Christian: for thou doest not as other Christians do: thy faith must not be right. Behold, therefore they could neither behind nor before them, as they did, so they ran contrary to their conscience. Now to do contrary to conscience is as much as to do contrary to faith, and hardly to find.
4 Now Paul teaches here that such weak men are to be tolerated and borne, and not to be dealt with so harshly; but to keep for a time what they keep, and to grow weak with them, and not to cause such dissension in the faith for the sake of food and drink, or any temporal thing, until they also grow stronger in the faith, and know their liberty. But the apostle makes a distinction in this matter and teaches the same, namely, that two kinds of people are to be considered in this matter: some who are weak in faith, of whom it is now said, of whom only St. Paul speaks here. These are good, pious, simple-minded people, who would gladly do better if they knew or could; they are not stiff-necked in their mind; they need nothing more, except that their faith should be in the Lord's hands.
22 L- 7, 48-50. On the second Sunday of Advent. W.LII, 30-33. 23
Those who are too weak in knowledge and faith cannot step out of the established doctrine and habit. The others are stiff-necked, who are not content that they themselves drive in such a change, but they urge on, teach and lead the others into it, pretending that it is so right and must be so, and do not want to hear the right truth of Christian freedom, but argue against it. These are the ones who are the cause of their weakness. For with such doctrines they corrupt the weak consciences, and entrap them, so that they think it must be so, and delight in bringing the simple consciences under themselves and making them obedient. St. Paul does not speak of them here; indeed, he teaches elsewhere that one should oppose them with all diligence and always do the opposite, Titus 1.
(5) Therefore there is no better rule in this business than love, and you must deal between these two kinds of people as you would deal between a wolf and a sheep. If the wolf had bitten the sheep to death, and you were leading the way, getting angry with the sheep, saying it was wrong that it had the wounds, that it should be healthy, and forcing it by force to follow the other healthy sheep to the pasture and to the fold, not wanting to make it special, who would not say you were being foolish? The sheep would say, Surely it is wrong that I am wounded, and ought to be well: but be angry with him that hath done it, and help me to health. Behold, so should these Romans also do, with all earnestness resist the teachers and the wolves. But they should accept the weak and wounded consciences of such teaching, not driving them nor overthrowing them, but healing them with leisure, and casting out such teaching in time, but leaving them, and keeping with them what they kept, and not misleading them.
6 Although this trade has long since ceased, of which St. Paul speaks here, and the law of Moses concerning food, drink, clothing, places etc. is no longer in use, yet in its place has come much more trouble, that this teaching is now much more necessary than it was at that time. For now in all the world by
The pope and the clergy have created such a state of affairs with human teachings about food and drink, clothing and places, days and times, persons and statuses, gestures and works, that no one can eat a bite, drink a drop, or even open his eyes; a law has been made about it and freedom has been taken away, especially in monasteries and convents. They all pretend that one must dress like this, give like this, give like this, not eat this food, not drink this drink etc., or it is sin and disobedience. Have thus raised this obedience of human doctrine, that no thing be esteemed higher than this obedience. And the monks and nuns hold this same obedience as the foundation and cornerstone of their spirituality, and build upon it the blessedness of their souls.
(7) Here no one wants to open his eyes and see that it is vain human poetry and doctrine that captures souls, makes weak consciences, disturbs Christian freedom and faith, and only fills hell. O wolves! O wolves! What a horrible killing, strangling, destruction is this creature in all the world! In this trade it has never come to pass that weak consciences have been noticed; for no one has preached against it nor done anything that the weak could have been angry; but those who have come out have been condemned, apostate, lost monks, disowned Christians have been scolded, and thus by force the sheep have not only been weakened, but driven into the jaws of the wolves. O of wrath! O of fury! O of the displeasure of divine majesty!
- Behold, if God would give His grace that all these things might be known, how they are purely the crimes of men, violence and injustice, since God has commanded nothing of them, and if some began to use the masses, the prayers, the garments, the food differently than has been customary until now, and wanted to keep Christian liberty according to the Gospel, then these two kinds of people would also be angry. The first, the papists, would rave and rage, scream and yell that one must keep such things; whoever does not keep them is a heretic, a heathen, a Jew, and is disobedient to the churches; and so henceforth they would challenge the obedience of the church, so that they could only keep the consciences in the
24 L. 7,so-W. On the second Sunday of Advent. W.xii, 33-36. 25
Those who think it is, as they pretend, the obedience of the churches, if it is no more than their deception and devil's play, so that many saints are deceived and cheated, as St. Francis and his kind. The others, the weak, who listened to such bluster and were used to it before, would go astray, would not know with whom they should keep it, but would be heartily and simple-mindedly inclined to follow the right way. But where they would go, their conscience meets them. If they were to follow you, they would be hindered by their habits and the papists' clamor, so that their consciences would be trapped and not allowed to come out, fearing that they would act against their God. Again, if it did not follow you, it would again do against God, whom you hold up and preach. Where then shall such a weak and poor conscience go, over which Christ and the devil thus quarrel?
(9) This teaching of St. Paul is now quite appropriate. The doctrine of the devil and his papists is without mercy and compassion, presses, drives and rages with violence, one should desist from this doctrine as quickly as possible; banishes, maledicts and throws you four thousand miles behind hell, if you do not immediately turn away and put all letters from you with the utmost baggage. From which raving, than from the fruit, one recognizes who is such a teacher. But Christ's teaching does not do this; it does not reject you as soon as you turn away and break so quickly, and would have more cause to do so; but it sees that you are wounded and weak, receives you kindly, teaches you the right truth and freedom from all the laws of men, but tolerates and supports you if you do not turn away and reject them as soon as you do, and gives you time to learn them: But she letteth thee do as thou canst, or as thou hast been wont to do, until thou be made whole, and know the truth truly and surely.
(10) Therefore, in this business, a Christian should also observe these two kinds of people. To teach the weak kindly and to tolerate gently; but to push the raving and blustering ones with earnestness, to do and teach only all that they are sorry for and against, to leave and keep silent all that is dear to them, and to
Set a large donkey's fig in honor of her ban. Christian love teaches all this well; everyone would have acted in such a way with himself. For there is not one of us, if he were lost with such weakness of conscience, who would not give him time, and not suddenly cut him off, but would kindly instruct and forbear for a time, and resist the wolves. Therefore Christ does the same to us, and wants each one to do the same to the other.
(11) The other cause of disunity, which St. Paul removes, is that among Christ's people there always remain and are also other kinds of weak and sick in good works, just as the first are weak and infirm in faith. So that among Christians there are always found both sick inwardly in faith and conscience, and outwardly in works and good conduct. Who will not reject Christ, but have received all, that Christian love may abound, that it may exercise itself and do good, and heal and bear its neighbor inwardly and outwardly, in faith and walk. But these are the weak ones who sometimes stumble in public sin; they are called in German strange heads and strange people, who easily get angry or have other infirmities, because of which it is difficult to deal with them; as this happens especially between man and woman, between master and servant, between authorities and subjects.
(12) Where this Christian doctrine of St. Paul is not here, it happens that each one forgets the beam in his own eye, and looks only at the stick in his neighbor's eye, and neither wants to tolerate the other's infirmities, but each demands of the other that he be perfect; so they think only of each other, and one wants to go out here, the other out there, so that he may have peace and quiet before the other and be above unpleasure. But he who is able leaves the other and pushes it away, adorns himself with it, and says that he does it for the love of righteousness, and does not want to know evil people in and around him, but only pious and good people, as he is.
(13) This evil is most prevalent in those who are special before others, and who are a
26 D. 7, 52-54. On the second Sunday of Advent. W. XII, 36-38. 27
lead an honorable life, and have more grace than the others: they puff and boast; what is not like them must stink, they judge it, they despise it, and are only the pretty kitten in the house. Again, what is like them and also walks honorably, ah! these are such pious people, these are good friends, to whom they adhere, they know no other way, because they are well in it, as those who love vain piety and pious, again, as those who hate vain wickedness and evil: but do not see the devilish hope, which lies hidden in the bottom of their heart, so that they despise their neighbor so arrogantly and miserably because of his infirmity.
14 Now the love of virtue and the hatred of vice are two things: a pagan and a Christian; for Christ is also an enemy of sins and a lover of righteousness, as Ps. 45:8 says of him: "Thou lovest righteousness, and art an enemy of unrighteousness": but in such a way that what Moses says of him, Deut. 33:3, "Dilexit populos: He loveth the people," is also true. But pagan love and hatred is an unreasonable sow, it throws down and ravages man with vice and virtue without distinction; indeed, it thoroughly favors no man but itself alone. This is evident: for as far and as long as man is adorned with virtue, so far does it love man and draw him to itself; but where there is no virtue or where it falls away, it also casts man from itself.
- So then a Christian hates sins: It separates vice from man, thinking only to destroy vice and to preserve man; therefore it neither shuns, nor rejects, nor despises any man, but rather receives him, gladly deals with him, and so goes with him to help him from vice, punishes him, teaches him, pleads for him, endures and bears him, does nothing else than as he would have it done with him if he were in like infirmity.
(16) For a Christian man lives only to be useful to men, and to destroy not men but their vices, which he cannot do if he has no one to help him.
nor have anything to do with anyone who is infirm. It would be a foolish work of mercy if you wanted to feed the hungry and water the thirsty, clothe the naked, visit the sick, and yet did not want to suffer the hungry, thirsty, naked and sick to come to you or be around you. So also, that you would not suffer evil or infirm people around you, would be as much as if you would not be useful or helpful to anyone in godliness.
(17) Therefore let us learn here in this epistle that a Christian walk and love is not to find pious, righteous, holy people, but to make pious, righteous, holy people, and let this be its work and practice on earth, to make such people, whether by punishment, petition, forbearance, and whatever it can. Just as a Christian man does not live to find rich, strong, healthy people, but to make such people out of the poor, the weak, and the sick.
(18) This epistle, therefore, of these two things, Christian love and great good works, exhorts us not only to tolerate our neighbor's spiritual infirmities, both in faith and walk, but also to receive them, to heal them, and to cast them out. For those who do not do this make sedition, sectarianism, and division; as the heretics, Donatists, Novatians, and many others of old, who separated themselves from the church, did not want to suffer sinners and infirmities among themselves; for it cannot be without sectarianism and heresy where this doctrine is not held.
19 For this reason St. Augustine also says in Galatians 6: "Nothing proves a spiritual man so well as the dealing in another's sins, when he offers more his salvation than his shame, more his help than his reproach. St. Paul also says Gal. 6:1, 2: "Brethren, if a man be overtaken in sins, ye that are spiritual ought to instruct him in a gentle spirit, and let every man take heed that he be not tempted. Bear one another's burdens, and you will fulfill Christ's law," that is, love.
28 L. 7, 54-57. On the second Sunday of Advent. W.xii, 38-4i. 29
As if he should say: Burden, and that which is heavy to bear on your neighbor, you shall accept and not reject. You shall not seek benefit from them, but carry burdens; for to have benefit is not to carry, but to be carried; this belongs among the angels in that life. But here also the difference between the two kinds of people mentioned above should be kept, so that those who stubbornly defend their sins and do not want to be corrected should be shunned as Gentiles, as Christ teaches in Matt. 18:17. This doctrine speaks only of the infirm, who know that it is wrong, and yet stumble when their sickness touches them. Now let us come to the epistle.
Dear brethren, that which is written before us is written for our learning, that we through patience and comfort of the Scriptures may have hope.
(20) The compiler of the epistle should not have begun this epistle with this part, for it belongs to the one that precedes it; therefore we will put it in its order. The apostle begins at the fifteenth chapter, and teaches the above-mentioned part of love, which is to be exercised in the infirmity of our neighbor, as he had taught in the fourteenth, love in the infirmity of our neighbor's faith, and thus reads: "But we who are strong ought to bear the infirmities of the weak, and not to have pleasure in ourselves. But let every one of us so set himself to please his neighbor for good, for correction; for even Christ had no pleasure in himself; but as it is written, The reproach of them that reproach thee is fallen upon me. All things that are written are written for our learning, that we through patience and comfort of the scriptures might have hope." These are the words in which Paul teaches this piece of love, of bearing our neighbor's infirmity, and are truly strong words.
21 First, he says, we are guilty of doing it. Where does the guilt come from? Without doubt from love and from the law, Matth. 7, 12.: "What you want people to do to you, you also do to them, that is the law and the prophets." Now
There is not one of us who does not want his infirmity to be tolerated and healed; therefore we owe it again to each one, and the able-bodied shall bear and mend the able-bodied.
- Secondly, he says, we should not be pleased with ourselves, that is, we should not let ourselves think that we are able to do something that our neighbors are not able to do; for this is nothing else than to be pleased that another is in sin, in ruin, so that he may not be equal to us or better than we are, and grant him his evil in the same way, so that he may appear to be something before him. This is especially and thoroughly contrary to love. Just as the Pharisee in the Gospel, Luc. 18, 11, thanks God that he is not like other people, thinks himself so good, pleases himself so much, that he would have been sorry that someone beside him would have been without sin.
(23) Now behold, are these not ugly men, who grant grace and blessedness to other men, and delight and love in their sins and sins and sins? yet would they be held pious and holy, great enemies of sins, and friends of godliness. But what does St. Paul teach? Not so, not so. Let no man please himself and think himself good. To whom then? We are to be pleasing to others, so that each of us may be pleasing to his neighbor, so that we may bear his affliction with patience and litter, so that he may be pleasing to us and have pleasure and love for us, and so that we may not treat him so harshly and cruelly that he becomes afraid of us and runs away from us, and never does us any good, and only becomes worse.
024 Yea, saith thou, if I should do him good, I should leave him to his will, that he should remain as he is. Not so, saith Paul; therefore I add, and say "in good," that every man may set himself to please his neighbor, but only in that which is good, for his betterment. He may well be dealt with, that he may not have his way, and yet retain a good will toward us; but if he be ever so desolate, that it profiteth nothing whatsoever whatsoever is done to him, let him go; nevertheless thou hast done so much, that thou mayest give him
3O L . 7, 57-59. On the second Sunday of Advent. W. XII, 41-43.
You cannot drag him by the hair and make him accept what you do to please him. Paul demands no more than that you please him in good for his betterment. The world does not want to like that God gave his own son to death to please it.
025 Wherefore when Paul saith, Let every man please his neighbor in good, he doth not mean that we should work to please our neighbor: for that is not in us, but that we should do so much according to love, that it may be right for him to please, and that there be no fault in us, that it may not please him. So also he speaks 1 Cor. 10:33: "Ye shall please every man in all things, even as I please every man in all things." How did Paul please everyone, since the Jews and Gentiles were deadly enemies to him? But he did everything that was good and useful to them and should please them.
26 Thirdly:* That this doctrine may come to pass the more powerfully, he holds up the example of Christ, saying, Christ pleased not himself. How so? Though he was holy and full of grace, yet he did not spurn us, nor did he think well of us, as Pharisee did, that he had something we had not, nor was he pleased that we had nothing, and that he had all things, as he might and would have done; but again, being sorry that we had nothing, he went on to think how he would deal with us, that we might be like him, and have also that he had, and be rid of our sin. Since this could not be otherwise, he put on all that he was and had, and took our sin upon himself, and destroyed it: so that he set himself against us, to please us, and to do that which was dear to us. And thus is fulfilled the saying of Ps. 69:10, "The weak of them that reviled thee are fallen upon me." Our sins revile and dishonor God, just as our good life is His praise and glory. Therefore the prophet calls them God's reproach and dishonor. They all fell on Christ, that they might come from us.
*) f g
If he had wanted to go with us, like Pharisee with the tax collector and the hopeful saints with the infirm sinners, who would have ever been saved? He also sets this example before Phil. 2, 5. 6. 7.He says: "Dear brethren, be minded one of another, as ye see in Christ, who, being in the disposition of God, did not imagine that he had obtained it by robbery, that he was like God, but that he set himself apart, and took upon him the disposition of a servant, and was like other men, and was found in his conduct to be like men, and humbled himself, and became obedient unto death, even the death of the cross.
(27) In the same way we ought to deal with our neighbor's sin: not to judge, not to talk back, not to despise; but to set the simple face only to help him out, at the cost of life, limb, goods, honor, and all that we have. If anyone does otherwise, let him know that he has already lost Christ and is a pagan saint.
28 This epistle follows: "All things that are written before us" etc. This is what St. Paul says: "He had introduced the saying of Christ from the Psalter; lest anyone should think how the saying rhymes with it, or what does it concern us, because it is said of Christ and fulfilled through him? he comes first and gives a common rule to be read from the Scriptures, saying that not only this saying, but also all the Scriptures are written for our learning. It is true that Christ and many saints are written in it, such as Adam, Abel, Noah, Abraham, Isaac, Jacob; but it is not written for their sake, for it was written long after the fact, and they have never seen it.
29 Therefore, though much is written of Christ, yet it is not written for his sake; for he had no need of him, but for our learning. Of Christ the work and the deed are written, but for our learning that we also should do them. In this way he also speaks 1 Cor. 9, 9. 10. when he says: "The law says: You shall not bind the mouth of an ox when it is threshing. Do you not think that for our sake this is written?" Of course it is written for our sake.
32 L. 7, 59-61. On the second Sunday of Advent. W. XII, 43^6. ZZ
ben etc. So he should say: God does not respect oxen, but us. Not that he does not govern and care for all things, but that he does not respect them in writing and speaking. What should he write and say to the oxen? To men alone he writes and says. So also here, that though it be said of Christ, yet it is not said of Christ, but it is said unto us for a doctrine, that we also should do as we hear that the scripture saith, that Christ hath done, and all the rest of the saints.
30 Now notice here what book the apostle sets before Christians to read and study, namely, the holy Scriptures alone, saying that our doctrine is in them. If our doctrine is in the Scriptures, we should not seek it elsewhere, but all Christians should have this book in daily use.
(31) But behold, what hath the devil wrought by the Papists. It has not been enough for them that they have pushed this book under the bench and made it so strange that very few doctors of holy scripture have it, let alone read it; but so that no one would ever pull it out, they hang a disgraceful rag on it, blaspheme God and say that it is dark, that one must follow the glosses of men and not the bare scripture. What else is said, but to prove Paul false, who says that it is our textbook? And they say it is our seduction book and is dark.
- What should God reward such blasphemers and murderers of the Scriptures? If he had consulted me, I would have asked him, because they revile his bright scriptures darkly and dangerously, so that they are cast out from the hearts and eyes of all people, that he give them Aristotle and Averrois in exchange, then the Pope's infinite laws and glosses, and that they would go mad after that, studying Aristotle all their lives, and yet learning nothing, and yet having the donkey crowned, making themselves masters of the liberal arts and doctors of the holy scriptures. Although none of them has ever understood a line in Aristotle, and even if he understood it, he still learned nothing more in it than a child of five years and the greatest stick fools know. For
Aristotle is a hundred times darker than the Holy Scriptures; and if you want to know what he teaches, I will tell you recently: A potter can make a pot out of clay; the blacksmith cannot, so let him learn. If there is something higher in Aristotle, you must not believe a word I say, and offer me to prove it, as I should.
I say this because we see how richly Christ has paid the papists, that they have scolded his writing darkly and dangerously, and have driven it from the plan, that they must read a dead pagan, where is no art but vain darkness within. And that I have said is the very best thing in Aristotle, let alone where he is poisonous and deadly. The high schools would be worth turning them all to powder; nothing more hellish and devilish has come on earth from the beginning of the world, nor will it come.
Now let us return to Paul, who tells us what to read and where to look for our teaching. If there had been another book for us to read, he would have pointed it out to us. In addition, he shows what fruit such reading brings, and says: "Through patience and the comfort of the Scriptures we have hope. Let all doctrine come forth, let all books be carried up, and see if they are able to comfort a soul in the least temptation: it is not possible to comfort a soul unless it hears the word of God. But where is God's word in all books except the Scriptures? What do we do, then, that we read other books and leave this one? They may torture and kill us, but no book can comfort us except the holy Scriptures: the only title they have, which St. Paul gives them, is that they are a book of comfort, which can sustain the soul in all tribulation, so that it does not despair, but retains hope; for it grasps God's word, thereby learning His gracious will, to which it clings and endures in life and death. But he who does not know God's will must doubt, for he does not know how he is with God.
But what shall I say? The misery is too great that it can neither be attained with words nor thoughts. The evil
34 L . 7, 61-64. on the second Sunday of Advent. W. XII. 46-48. 35
The Holy Spirit has overcome his will and suppressed this book, and in its place has brought so many books of human doctrine that it might well be called a deluge of books, and yet it is all error, lies, darkness, poison, death, destruction, hell and the devil. This is what our horrible ingratitude deserves.
(36) But see how well St. Paul does it: he puts both together, patience and the consolation of Scripture. The Scripture does not take away adversity, suffering and death; indeed, it proclaims nothing but the holy cross, that St. Paul calls it a word of the cross; therefore there must be patience. But it does, in the midst of suffering it comforts and strengthens, so that patience does not break, but penetrates and overcomes. It makes the soul quite confident, bold and happy to suffer, when it hears a comforting word from its God, that he will stand with it and over it. Since this life is nothing other than the death of the old Adam, who must die, patience must be part of it. Again, since that life cannot be felt, it is necessary that the soul have something to hold on to in patience, and to understand and cling to that life; that is God's word, on which it clings and remains in it, passing from this life to that as in a safe ship, and thus its hope remains.
(37) Behold, this is the right custom of the Scriptures, that they comfort the suffering, afflicted, dying. It follows that he who has not tried suffering or dying cannot know anything of the consolation of Scripture. The consolation does not want to be tasted and felt with words, but with experience. For St. Paul puts patience first, then the comfort of Scripture, so that we should know that whoever does not want to suffer, but seeks comfort elsewhere, will not taste this comfort. Scripture alone wants to comfort, therefore it must first find patience. It is zealous and disgusted, not suffering alongside human comfort and help, for this prevents patience and suffering.
(38) Now this is not a small portion of patience and of the cross, if one should bear one's neighbor's infirmities and sins;
Because it is so difficult for some that they desire death over it, or ever desire the other: therefore, that this patience may endure in this suffering, they must comfort themselves with this Scripture, which sets forth Christ's example, that they may remain strong and willing in suffering, when they see that Christ has done much more for their sakes, and has taken upon Himself much heavier burdens of their sins, that He might redeem them.
039 Behold, the comfort of this patience maketh good hope in Christ, that they may be like him, that they may be sure that he hath done so unto them, and will do so unto them. But he who leaves this example and the Scriptures out of his mind will have very little comfort and patience, if he is to be comforted in the best possible way by reasonable causes. It has no power, nor does it penetrate to the bottom of the heart; it is a glittering patience and comfort.
But God of patience and comfort grant that you may be of one mind among yourselves, according to Jesus Christ.
(40) This is where the epistle should have begun, for this refers to both infirmities, faith and walk, but most of all to the first infirmity, faith, as we shall see; and is a prayer for St. Paul to conclude his epistle, since he had preached and taught. But that no one should presume of his own strength to have the patience and comfort of Scripture, he indicates with this prayer that it is God's gifts that are to be obtained by petition. Much less is it in our power to bear one another's infirmities and to be of one mind with one another about faith.
41 Therefore he says, "God of patience and comfort," that is, he is a master and gives this patience and comfort. Just as he is a God of heaven and earth, so he is also a God of patience and comfort, all of which are his gifts and creatures. He gives it to you, he says, for you do not have it of yourselves. If he gives it, it is not nature, but grace and gift. For where he giveth not a saying in the heat, which is for a cause, the heart findeth it not. Yes, where he does not give, there one leaves the scripture.
36 L. 7, 64-"6. On the second Sunday of Advent. W.xn, 48-si. 37
and follows Aristotle, as happened to the damned schools.**) But where he gives grace, that the Scripture is sought out, he also gives patience and comfort. Therefore, there is no greater wrath of God than when he lets his word and the Scriptures perish; so that it is not for nothing that the apostle prays here: again, no greater grace than when he brings forth his word and lets it be read; so that we should all pray this prayer with the apostle.
(42) "That ye be of the same mind one toward another." What is this? How can the weak be like-minded to the strong? To be like-minded" is to be understood that each one should leave his own conceit to the other, and let himself think good that which seems good to the other. For conceit is the head of all parties, sects, dissensions and heresies; as Mau says: "Every man's way is good, therefore the land is full of fools. Paul wants to cancel the same own conceit and own favor here. For no thing is more unpleasant and harmful to the Christian faith and the church than this conceit: he cannot leave it alone, he must make his own way, and step out of the common way, that he may make his own, in which he pleases himself. That is why there are so many parties, covens and fringes of monasteries and convents in the world, none of which is like-minded with the other; but each one likes his own way best and despises the other's way.
(43) The apostle wishes them to be of one mind and to please one another, namely, that the weak believers should consider what the strong believers and those with a sound conscience consider best, so that their faith, conscience and opinion may be one and the same, and not quarrel with one another, thinking that one considers this to be right and good and the other another; so that the saying of Psalm 68 may stand. 68 said of him, "God makes those of one mind to dwell in the house"; and Ps. 133:1, "Behold, how merry and good it is when brethren are of one mind with one another!
*) Instead of "Aristoteli" have f g "Menschenlehren".
D. Red.
**) Instead of "the damned schools" have f g "the damned papacy". D. Red.
dwell in the house." As if a weak believer sees the strong believer eating or drinking meat, or doing something else that he thinks is not right or sinful, he should let go of his judgment, as the strong believer eats, drinks or does, whether he does not want to or is able to do the same; he should remember how St. Paul says of it Rom. Paul says of it Romans 14:5: "Let every man be sure in his own mind"; so that iniquity, judgment and contempt may remain, and unity of heart and mind be preserved. Again, where the weak in faith may not follow, let not the strong in faith drive them, nor despise them, but let them please and do as they please, how they eat, drink, or keep themselves, until they also become strong; as he saith Rom. 14:1, "Receive the weak in faith, and confound not the consciences," that is, drive not upon them, saying, This is right, this is wrong; but gently lead and instruct them, until they also become strong.
(44) Even in crafts there must not be uniformity. One is a blacksmith, the other a tailor; yet the unity of faith and heart remains, each letting the other do his work outwardly. Now if a fool were to stand on this and teach that a blacksmith does not have divine handiwork, he would mislead the conscience and weaken his faith. So it is here also: all outward things in food, clothing, places are free to use and not to use, as and when you want. Whoever then comes and teaches you otherwise, that you should not use it, as the priest and clergy do, he makes you false. Again, if another came and told thee that thou must use it, he also maketh thee mad. But he that goeth between in the mean, and teacheth thee that it is free to leave and to use, yet suffereth thee to abide in thy way, and condemneth thee not till thou come out (though he severely assaileth the wolves that have driven thee into the way, as if it were not free and must be kept), he teacheth thee right.
45 If then you fast or confess to an apostle during the fast, you do no wrong; again, if another does not, he does no wrong either; he may fast and confess.
38 L . 7, 66-68. On the second Sunday of Advent. W. XII, 51-54. 39
confess whoever wants to, and let no one judge or despise another, nor start a quarrel in his mind, but let each one be like the other: what he does he should put up with, and think it good, because it is good.
46 But he is to be punished who leads, and wants to become a judge here with his teaching and break such unanimity, and say: You do right and should do it; the other does wrong and should not do it. This is the doctrine of the devil's apostle and Satan; this is the doctrine of the pope and papists; this is not for a shepherd to preach, but for wolves to preach. Then this Christian unity must be followed by disunion. Then many judgments arise: You are a heretic, you are disobedient to the church and do not do right etc. That is what the devil wanted.
47 After that, the priest, when he has severed such unity, captured your conscience, and violated your freedom, takes money and gives you a letter that you may eat butter, eggs, and meat. This is the freedom that Christ gave you in the Gospel and that the pope deprives you of; the pious shepherd sells it to you again. Then the others get angry again, and recently the pope's regiment is such a catching and recapturing, annoying and annoying again, exchanging and swapping, that one can see how it is nothing more than the regiment of the willful devil, who causes such a turmoil and mixture of consciences in the world, which no man can sufficiently understand.
(48) But I speak only of the things that are free, that they may be kept so, and cast the pope before the head as a wolf, with his wicked laws, and yet let the weak believers walk therein for a time, and bring them out also by and by, that they be not too swiftly and too shortly cast out and bruised in their conscience.
- But in the things that are not free, but forbidden or commanded by Christ, there is not much dispute: it affects strong or weak consciences, everyone is guilty of striving against the pope, the greatest with the smallest, as when he, with all of his own, has the mass for a sacrifice and good work.
teaches to keep. This is the most abominable abomination that ever came on earth, on which his regiment with all monasteries and convents is founded; there no one is excused, whether he be weak or strong; for Christ has made the mass a sacrament and testament, which no one can sell, share, or give, but, like baptism, each one must receive for himself. The abominations are much more in its sacred right. And indeed, where such ground lies, it is well to note what the building is: it is the devil's will all that is in the papacy, from the top of the head to the heels. If you don't believe it, you will find out.
50 The apostle adds that we should be of one mind "according to Jesus Christ", that we should be of one mind Christianly. For the unbelievers are also of one mind, not according to Christ, but according to the flesh and the world and the devil. The Jews were also of one mind against God and His Christ, as the 2nd Psalm v. 2 says. Christian one-mindedness contends against sin, and all that is unchristian, and does not commit sin. Therefore, its nature is to unite all Christians, first in faith, then in morals or conduct.
(51) But if any man be weak in faith, or infirm in walk, she consents not that they should so abide, neither forsaketh them, much less quarrels with them, or rejecteth and condemneth them: but receiveth them, and doeth as they would have done unto themselves, and as Christ did unto them in like case and in greater; so that every man doeth that which is pleasing to another, and doeth that which is in the mind of another, and so abide in one accord. Against this are the obstinate, because each leaves the other, despises him, judges him, does not take care of him, and goes his own way in his own conceit, as the orders, clergy, and all other sects do now.
That ye may with one accord praise God the Father of our Lord Jesus Christ.
- all the good that we may do to God is praise and thanksgiving, which is also the right and proper service of God, as He Himself says
40 L. 7, 68-70. On the second Sunday of Advent. W.xii,si-se. 41
Ps. 50:23: "The sacrifice of praise praiseth me, and this is the way whereby I shew him the blessedness of God," All other goods we receive from him, that we may give such sacrifices of praise for them. And if any other worship is put before you, know that it is error and deceit. As now the world is nonsensical, which has set apart for worship houses, churches, monasteries, gold, silk and all kinds of clothing, silver vessels and images, bells and organs, lights and lamps; with what food one should help one's neighbor, one wants to give it to God, and murmurs and howls about it day and night in church; besides, God's praise and glory is silent in all the world, which does not want to be tied to a place or person. And it is a lie that priests and monks pretend that their nature is worship; it is seduction and illusion.
Worship is the praise of God, which will be free at table, in chambers, in cellars, on the ground, in the house, in the field, in all places, with all persons, in all times. Whoever tells you otherwise is lying as much as the pope and the devil himself. But how can praise and glory to God be the right service of God to us, if we do not love Him and do not receive His goods? How can we love him if we do not recognize him or his goods? But how shall we know him and his goods, if nothing is preached of them, and the gospel is left under the bench? For where there is no gospel, it is impossible for God to be known. So it must also be impossible that there should be God's love and praise. It is also impossible that there should be worship. And if all choir students were one choir student, all priests one priest, all monks one monk, all churches one church, all bells one bell, and recently, if all the foolish services in monasteries, churches, and convents were a hundred thousand times greater and more, what would God ask for such carnival games and jugglery?
54 Therefore God complains most of all about the Jews. 2. that they have silenced his praise, when they whistled, howled and howled as we do. But this service of God cannot be established with interest, nor can it be
He does not compose laws and statutes, nor does he know about high or low feasts: but from the Gospel he comes, and yes, as easily in the poor shepherd's servant as in a great bishop.
55 You can also see from this who they are who have violated the worship of God and still suppress it daily. No one does it, except the Lost Lot, the pope with his camelids, bishops, priests, monks and nuns, who boast the most about worship and have clergymen scolded, and snatch to themselves all the world's goods and honor with their jugglery, and live in a hullabaloo: yet they pretend to help other people to heaven with their foolish work, keep silent about the gospel, yes, persecute and condemn it, so that St. Peter calls them children of malediction.
(56) Now Paul says that this worship should be done with one accord and with one mouth. This happens when we are of one mind and realize that we are all equal and have received the same goods in Christ, so that no one may exalt himself above the other, no one may set up anything special. Do you ask how this happens? It goes like this: All that is apart from Christ is condemned, one as another; may one Christ as well as another. But when we are converted, each one receives the same baptism, the same sacrament, the same faith, the same Christ, the same Spirit, the same gospel, recently, the same God as the other, and here the bread of heaven is distributed in the same way in this wilderness. How is it then possible that it is right for you to cast yourselves spiritually before one another, one priest before the other? What better can he have than Christ? Now every Christian has him, and Christ also takes care of every one completely.
(57) One may hold Christ more firmly than another, as he who loves him more and believes more strongly, but he has nothing more than the other. Christ is Christ to all, and equal in the things that pertain to salvation; therefore he is Christ proper. Because there is a common good between the weak and the healthy in faith, and between the strong and the infirm in walk, let no man think less of another than of himself,
42 L. 7, 70-73. On the second Sunday of Advent. W.xii, 56-59. 43
nor despise it, but receive it in one accord and praise God with one accord, as if it came from one heart and mouth. For each one praises God and has that in his heart and mouth that the other has. For all know and give thanks from Christ, and what they have from Christ; as it is declared before in Ps. 75:15: "They shall pray before him all the days of their life." But if someone praises God from his own goods, he divides his mind and mouth, and does not belong to the fellowship of the saints; as do the papists, sects, since no praise is ever heard from Christ, but only from their works.
The fact that he calls to praise the "Father of Jesus Christ" and does not allow him to remain in Christ is also especially noticeable to us in our times, when we honor the saints so highly that we generally cling to the saints and do not penetrate further to God. There is one who is content, if he has graciously called upon St. Barbaram, whom no one knows for sure whether she is a saint or not. Another has the Christoffel and lets himself be satisfied; which is without doubt one of the greatest poems and lies. Almost no one, however, is content to honor and have mercy on the Mother of God.
(59) I am concerned that the abominable idolatry will break in herewith, that confidence and trust will be placed in the saints, which is due to God alone, and that what is to be expected from the saints is to be expected from God alone. And if there were nothing else evil about it, it is nevertheless suspicious that such service to the saints and honor have neither a saying nor an example of Scripture for themselves, and especially that they argue against this saying of Paul and the like, who teach us to press through to God, and place all trust in him alone and expect all kinds of things from him. For even Christ himself *) in the whole Gospel points us to the Father, and for this reason also
*Instead of the text given in §§ 58 and 59, f g have the following: But that he calls to praise the Father of Jesus Christ, and not to remain on Christ, is also well to be remembered by us, especially against the abominable idolatry, which we have practiced with the dead saints, and have put our trust in them, and have waited for that from them, which is to be waited for from God alone; so also Christ Himself etc. D. Red.
is that we should come to the Father through him.
60 Now, "coming to the Father" is not running to Rome with feet, nor is it soaring to heaven with wings; but it is relying on him with heartfelt confidence as on a gracious Father, as the Lord's Prayer begins. The more such confidence increases in the heart, the closer we come to the Father. Now reason and experience must confess that where there is confidence in God in the heart, all confidence in all creatures, be they saints in heaven or on earth, falls away. Therefore also St. Peter says 1 Petr. 1, 18. 19.: "Know that you have not been redeemed with perishable gold and silver, but with the precious blood of Jesus Christ, as of an innocent and unblemished lamb, that your faith and hope may be in God." And St. Paul, Rom. 5, 2: "Through Jesus Christ we have access by faith to the grace of God" etc.
(61) I allow that some of the saints and the Mother of God use the service of God properly, although this is strange; yet the example is dangerous, and not to be brought into the community for a custom: but, according to the teaching of Christ and all the apostles, to approach God the Father freshly, and only through Christ. For it has happened very soon in the dreadful case that one trusts in the saints more than in God, and calls on their names and help rather than on God; this is a perversely unchristian thing, as now, I fear, the world is full, full, full of idolatry.
- and God forbids that such ministers of the saints receive help and miraculous signs, if it is done through the devil. For God also gives life and limb to the servants of the devil, yes, even goods and honor through the devils, as we see publicly; just as a rich prince may give a jewel to another boy through a boy. Therefore, neither miraculous signs nor the example of the crowd are to be relied upon, but only the teaching of Christ or his apostles, in this and in all other cases.
44 7, 73-76. On the second Sunday of Advent. W. xn, 59-61. 45
- just as Christ is the common good of all of us, as we have heard, so we should not appropriate all this good to anyone but the Father alone, who has shown us the most abundant grace in drawing our hearts to himself. Therefore we should also love him with all confidence and praise him for such abundant goodness, so that our hearts may be accustomed to look to him for comfort and for all good things in life and death, but through Christ and not through ourselves; for he was given for this purpose, that through him we should and may come to the Father with such confidence, as John 14:6 says: "No one comes to the Father, but through me alone."
- and although Christ himself is truly God, and enough is he who puts his trust in him, yet he always leads us to the Father, so that no one may remain attached to humanity, as the disciples did before his suffering, and not think of God above humanity. For we must let Christ be a way, a sign, a work of God after humanity, through which we come to God, and place all confidence in Him in the most absolute way, and make sure that we do not share our confidence in the Mother of God or any saint besides, and set up an idol in our hearts.
Receive one another, even as Christ received you to the praise of God.
- why? Or what is this "because"? There are two reasons, he says, that you should accept one another. The first, that ye may hear that the Scriptures set Christ before us for such an example, upon whom fell the weak that reproach God, which are our sins: and he hath not despised us, nor rejected us, nor defiled us, but hath accepted us to redeem them: therefore it is meet that we should do much more so.
- The other reason that such an example is praiseworthy and honest to God is that God is praised and honored by it, and that is this: Because Christ testifies everywhere that everything He does is His Father's will, and He came only to do His Father's will, it is certain that He will also do His Father's will.
has borne the shame of our sin only because it was the Father's will.
From this we see what an abundantly merciful will of the Father rules over us, when he lays out for his dearest only Son to bear our sin and his shame, so that he does not have to condemn us for it. Where such a will of God is rightly recognized, love and praise to God must follow from the bottom of the heart, and His mercy must be praised; for man gains from this a cheerfully secure conscience toward God, and cannot refrain from honoring and praising such rich goods of God.
68 See, this is what St. Paul calls God's glory brought about through Christ, in that he accepted us and bore our sin and destroyed it. So we should also take upon ourselves our neighbor's sin, burden and infirmity, tolerate them, amend them and help them. When the sinner or the infirm hear or feel this, their heart becomes good-humored toward God and must say: This is a fine, merciful God and a just Father, who has such a people and wants them not to judge us poor sinners and infirm people, not to condemn us, not to despise us, but to accept us, help us, and go with us as if our sins and infirmities were their own. Who would not love, praise, glorify, and honor such God, and trust in him all things from the bottom of his heart? What does he himself want to be, if he wants his people to be like this?
(69) Behold, such is the praise that God will obtain through us, in that we will accept one another, and let every man's cause be his own; so that people will be stirred up to believe, and those who already believe will be strengthened in it. But where is the example in the world now? Vain tyrants, even devils, reign in the spiritual realm, who can do no more than banish, malign, drive and hunt.
But I say that Jesus Christ was a minister of the circumcision, for the truth of God, to confirm the promise made to the fathers. But that the Gentiles praise God because of mercy.
46 L. 7, 7s-77. On the second Sunday of Advent. W.xii, ei-64. 47
- Since he had now decided his opinion that each one should accept the other in honor of God, according to the example of Christ, and leave no difference in the people of Christ, neither among saints nor sinners, neither among the strong nor the weak, neither among the rich nor the poor; for they all have one thing, one kind of goods in Christ, who makes one heart, one courage, one mind, one mouth, and all goods common, whether spiritual or temporal, however diverse they may be: He admits and establishes this with strong sayings of the Scriptures, and thus also removes by the Scriptures all causes of disunity, places himself between Jews and Gentiles as an arbitrator and mediator; as if he should speak: You Jews cannot reject the Gentiles unless they eat and drink with you according to your custom, for they have the same Christ that you have, as the Scriptures have declared before. Again, ye Gentiles cannot despise the Jews, though they eat and drink according to their custom: for they also have the same Christ which is promised unto them in the scriptures. Since the Scriptures make Christ common, and gather both Jews and Gentiles together under him, and since apart from Christ no one has anything, and in Christ everyone has all things, why do you quarrel and judge and divide, and not rather accept one another in friendship, as Christ accepted you? For no man hath anything before another; neither hath any man less than another: why then will ye quarrel and be divided over food, and drink, and raiment, and days, and places, and gifts, and such things, seeing there is nothing in them, because they are temporal things, apart from Christ, which serve no purpose? Therefore let whoever wants to be free in this. But if any man be yet weak in the faith, and not yet free, forbear him, and bear him, till he be strong; seeing that nothing is wanting to you, for ye have Christ altogether.
71 In order for us to understand these words of St. Paul, we must know that St. Paul used to call the Jewish people circumcision, because they were circumcised and thereby, as a sign, separated and recognized from other peoples.
the. So other things are also called by their sign, as, one speaks of women: The veil or the braids cause much misfortune in the world. And of the monks: See, what must the robe not do? And of the priests: How is the plate so stingy! And the reuters are called by the spurs and risers. In the same way St. Paul calls the Jews by their sign "circumcision", and the Gentiles praeputium, the "foreskin", Gal. 2, 7. 8.: "They saw that the gospel was entrusted to me in the foreskin", that is, to the Gentiles, who still have their foreskin uncircumcised, "as Petro was entrusted with the gospel in the circumcision", that is, to the Jews. And Eph. 2, 11: "Remember, ye Gentiles, which in time past were called a foreskin of the circumcision" etc. So here also: "I say that Christ was a servant of the circumcision", that is, of the Jews or the Jewish people. He also calls Christ a servant according to his custom, since he calls all preachers and apostles servants. 1 Cor. 3, 5: "What is Paul? What is Apollo? They are servants through whom you have believed." So much is said: "Jesus Christ was a minister of the circumcision", that is, a preacher, teacher, apostle, messenger, sent by God to the Jewish people. For Christ has never preached to the Gentiles, nor has he been sent to them, but only to the Jews.
This was not done for the sake of their merit, but, as he says here, "for the sake of the truth of God. What truth is this? God had promised Abraham, Isaac and Jacob that Christ would be born of their seed. So that God would be found true in His promise, Christ came, according to the same promise. And so the truth is that God invented it, that he keeps what he promises. For the sake of this truth, so that God would exist as the true One, and not for the sake of anyone's merit, Christ became an apostle and minister of the circumcision. This is what the following words mean, when he says: "to establish the promise of God made to the fathers." See what truth he means, namely, that the divine promise is confirmed and fulfilled.
48 L. 7, 77-79. On the second Sunday of Advent. W. XII, 64-66. 49
Promise of Christ, to the patriarchs happen.
- Although it is true that Christ is common to both Jews and Gentiles, he was not promised to the Gentiles, but only to the Jews; as he also says Rom. 3, 2: "God's word is entrusted to the Jews"; Rom. 9, 4: "The law is given to the Jews. So he also came to them alone, as he himself says Matth. 15, 24: "I am not sent but to the lost sheep of the house of Israel alone." So the Jews have the advantage that Christ is promised to them and they can wait for him. But to the Gentiles nothing was promised, therefore they could wait for nothing; although the Jews are like the Gentiles in this, that Christ was promised out of pure grace, as he was given to the Gentiles. But since he was promised, they had good reason to expect him, when he was to be given to them.
Therefore the Jews have Christ not only from the grace of the promise, but also from the truth of God, which should fulfill His promise. But the Gentiles have neither the grace of the promise nor the truth of the fulfillment, but the mere, unthinking, unforeseen mercy that gives them Christ, without all the promise, without all the obligation of God's truth to fulfill. But since the Scriptures proclaimed that the Gentiles should receive Christ, even though without all promise, without all waiting and oversight, the same Scripture had to be fulfilled. And so no one part has anything before the other; but Christ was given to the Jews out of divine promise and truth, and to the Gentiles out of pure unforeseen mercy. Because the Scripture has both of these things in it, it promises to the Jews and proclaims to the Gentiles: so now there is agreement that each one has Christ in common, and from now on each one should take care of the other as a fellow member of the common good. The Jews should not despise the Gentiles because the Scripture says of them that they will praise God for His mercy. How would they despise those who have and praise God's mercy? After all, they could not praise them if they had not
Again, let not the Gentiles despise the Jews. Again, the Gentiles should not despise the Jews, for Christ was promised to them and became their servant and preacher according to the promise, so that God would truly stand and confirm His promise.
Behold, these words of Paul: "I say that Christ was a minister of the circumcision for the sake of God, to confirm the promise of God made to the fathers. Why do you say this? No doubt that no one despises the Jews, but accept them, because they accepted Christ and did not despise him, yes, even their own preacher, servant, apostle is promised, shown and given. What then do you say of the Gentiles? I do not say that they are promised anything; but this I say, they praise and have God's mercy, which is given to them without promise, as the Scripture reports: therefore let no one despise them, but accept them, because God has accepted them and not despised them. Therefore, as Christ was made common to all, both Jews and Gentiles, though from various and diverse causes, so we also ought to be made common among ourselves, each taking care of the other, bearing his burdens and enduring his infirmities, without any distinction of outward person, name, rank, or whatever they may be.
Therefore I will praise you among the nations, and sing to your name.
76 Here he begins to recount some sayings of the Scriptures, in which it is proclaimed of the Gentiles that they would praise God for His mercy. And this first one is written in Ps. 18, 50. and Ps. 108, 4. and is spoken by the prophet in the person of Christ; as both Psalms show. If this scripture is true, Christ must be among the Gentiles, not in the flesh but in the spirit. For where Christ is not spiritual, there is still no praise; but where he praises and sings, there he is spiritual. So this saying compels the Gentiles to believe in Christ and have him, which is to have the mercy of God; yet in this is not anything promised to the Gentiles, but badly proclaimed of the Gentiles what they will do.
- it is also said above of the right-
50 L. 7, 79-82. On the second Sunday of Advent. W.xii, 66-69. 51
The first service, which the prophet calls praise and singing of God's name, as all Scripture calls it. Now praise is nothing else than recognition of the goods received; therefore the Hebrew and Apostle's word is: Confitebor: I will confess to you, that is, give thanks, praise, and say that I have all these things from you.
And again he saith, Rejoice, ye Gentiles, with his people.
- this saying is drawn from Deut. 32:43, when Moses is said, "Praise, ye Gentiles, with his people." But in Hebrew it can thus read: Rejoice, ye Gentiles, with him (hear, with his people). And so, methinks, the apostle leadeth this saying. But be it otherwise or so, it is evident that no one praises God's people, nor rejoices with them, unless he is partaker of their goods and has the same God. For whoever does not have this, is an enemy to God's people, curses them and persecutes them, as Gen. 12:3. God says: "I will bless those who bless you, and curse those who curse you." Here you see that they are blessed who bless God's people. Therefore the saying also compels the Gentiles to become Christians.
And again, Praise the Lord, all ye nations; and glorify him, all ye peoples.
This is the 117th Psalm v. 1. 2. and also speaks of the right worship. Therefore he also commands that the Gentiles should be God's people; for God serves no one, that is, praises and honors, but His people alone.
And again saith Isaias, The root of Jesse shall be, and he that shall rise to reign over the Gentiles, in him shall the Gentiles hope.
80 This saying is written in Is. 11, 10. and reads in Hebrew: "And it shall come to pass in that day, that the root of Jesse, which is for a sign unto the nations, the Gentiles shall inquire of him, and his rest shall be glory. The meaning of this saying is clear, that the Gentiles shall have Christ and be subject to Him. But St. Paul transforms the words a little, and follows the
ancient interpreters who, in ancient times, transformed the Biblia into Greek. The sense is nevertheless the same. The root Jesse is not to be understood here the trunk Jesse, as the painters paint a tree from Jesse, the father of David, with many branches; and as one also sings of our women: Germinavit radix Jesse: The trunk of Jesse is sprung up: all this is interpreted by force. Christ himself, and no one else, is this trunk or root; how clearly this saying of Isaiah compels, who says: The Gentiles shall hope in the trunk or root of Jesse, who rules the nations etc. This cannot be attributed to the natural Jesse nor to our women.
81 Christ is called a "root of Jesse" because he came from the lineage of Jesse through David, but in him the bodily birth ceased. Through his suffering he was buried in the earth and hidden in the world as an unformed root, and out of him grew the beautiful tree, the Christian church, spread throughout the world. That would be rightly painted the root of Jesse, if one painted Christ's suffering and its fruits on it.
- But that Paul says, "and he shall arise to rule the nations," is just as much as in Hebrew, "he shall stand as a sign to the nations;" for Christ's rule is signified by this, that it is spiritual. Through the gospel he is set up as a sign in all the world, to be seen and to be kept by faith. He is not seen in the flesh, but only in the sign, in the gospel; and so he also rules the nations through the gospel, in the sign, and not in bodily presence.
But that he says: "The Gentiles will hope in him" is nothing else than the Hebrew text says: "And the Gentiles will ask for him", that is, they will look to him and cling to him alone, put all comfort, hope and faithfulness in him, will ask for nothing, desire nothing, but only him. But since our text has, Isa. 11, 10.: "And his grave will be honest", which the apostle omits, St. Jerome has not interpreted well, since he thinks that Isaiah wrote about the glorious grave of Christ.
. Isaiah willed that his rest be praise,
52 L. 7, 82. 83. On the third Sunday of Advent. W. XII, 69-71. 53
That is, his death or dying is not like other people's deaths, who have their price because they live, but when they die, they have nothing. But this root Jesse first of all received his prize in death; for after his death he was first of all exalted to right life, power, prize and honor, to a sign and ruler of the Gentiles, yes, a Lord over all things set at the right hand of God.
But may God of hope fill you with all joy and peace in believing, that you may have complete hope, through the power of the Holy Spirit.
He concludes the epistle with his prayer, wishing them full joy and peace, saying, "God of hope," that is, who alone gives it through Christ and in Christ.
But how this is to be done is stated above: If we know God's will, as He gave Christ to bear our sin, as we also should do. The deeper such a will is recognized, the stronger faith, hope and love become. Therefore it must always be preached, heard, and thought of, for it can be done by no other means than through the gospel alone; therefore the apostle's opinion is this: God, who worketh hope through the gospel, give you grace, that ye may well practice and believe the gospel, from which ye may know Christ most deeply; whereof then ye shall have all joy and good conscience, as of a common good, and peace one among another. For this is joy and peace, not as the world gives, by feeling and sensing,
But by faith: for ye neither see nor feel him that is your possession, from whom ye have joy and peace: but in the world ye shall have strife and sorrow. But if ye know Christ, that he is common to all, and equal unto all, ye have good peace: for there is nothing that any man can give to another, because ye are all equally rich. Behold, this is called joy and peace by faith, or in faith.
From this then follows abundance of hope, that is, that hope always increases. Sufferings and persecutions also help this. For hope does not increase in such a way that adversity is put away; indeed, it is increased, so that hope does not rely on our power, but endures through the power of the Holy Spirit, which helps us and strengthens our hope, so that we neither flee nor fear the disaster of the world, but endure to the point of death, and overcome all evil, so that it must flee from us and depart. That is, hope, not in human weakness, but in the power of the Holy Spirit, which yet all must be by means of the gospel; as he says above, v. 4: "By patience and comfort of the Scriptures we have hope." For where there is no gospel, there is neither hope, comfort, peace, joy, faith, love, Christ, God, nor any good; as we see before our eyes in the wretched spiritual, spiritless, carnal state, who nevertheless pray much and say mass; from whom God of hope, and of patience, and of comfort graciously keep us, amen.
3.Sunday; 1 Cor. 4, 1-5
On the third Sunday of Advent.
1 Cor. 4, 1-5.
That is what everyone thinks of us, namely as Christ's servants and stewards of God's secrets. Now no more is sought of stewards than that they be found faithful. But it is of little consequence to me that I should be judged by you, or by any human day; neither do I judge myself. I am not conscious of anything, but in this I am not justified; but it is the Lord who judges me. Therefore judge not before the time, until the Lord come, who also shall bring to light that which is hid in darkness, and shall make manifest the counsel of the heart: and then shall praise be to every one from God.
54 L. 7, 83-86. On the third Sunday of Advent. W. XII, 72-76. 55
This epistle gives an example of the gospel on the first Sunday of Advent, where we heard that the disciples did not ride on the horse themselves, but led it to Christ and put him on it; the apostle does the same here. For the Corinthians began to be divided and attached to the apostles; some boasted of St. Peter, some of St. Paul, some of St. Apollo; each threw on his apostle by whom he had been baptized or taught, or who he thought to be the most distinguished. Then Paul comes and rebukes, does not let anyone boast of some apostles, but only of Christ, and says: "It does not matter who they are, by whom they were baptized and taught, but it does matter that they hold Christ in one accord and are subject to him alone. Thus St. Paul here finely teaches what they should think of the apostles, and the whole epistle is a terrible blow against the papacy and spiritual government; as we shall see.
That is what everyone thinks of us, namely as Christ's servants and stewards of God's secret.
This is said of all the apostles and of the heirs of all the apostles, whether St. Peter or St. Paul. Therefore, it is necessary for us to observe how the apostles and bishops should be held, so that we do not hold them too high or too low. For St. Paul, indeed, the Holy Spirit, did not set this measure in vain, without doubt, that we are obliged to judge ourselves by it. The same is set for the bishops, what their office is to be and how far their authority extends; so that if we see a bishop who subdues himself more than this text gives, we should certainly consider him a wolf and the devil's apostle and avoid him; for this will certainly be the Antichrist, who reigns further in the spiritual regime than is determined here.
(3) First, he saith, We shall neither receive them nor hold them for any other thing, but ministers of Christ; neither shall they desire to be held for any other thing. But "servants of Christ" here does not mean the service now called Christ's service, with praying, fasting, going to church, and all,
what the spiritual law, monasteries, convents and the whole spiritual state calls worship. For these are vainly invented words and works, by which this saying of Paul and others have become so obscured that now no one knows what Paul calls Christ's ministry. He means the service, which is an office. All Christians serve God, but they are not all in office. So he also calls his ministry a ministry in Rom. 11, 13: "I will praise my ministry, because I am an apostle to the Gentiles"; and in the next epistle Rom. 15, 8: "I say that Christ was a minister of the circumcision"; and 2 Cor. 3, 6: "He made us to be sufficient for the ministry of the New Testament, of the Spirit and not of the letter.
4 And where do I find such strong language that I could tear out of all Christians' hearts the deep-rooted error through popery, that they do not interpret the service of Christ and the service of God differently, but to their own works, which they work without means against Christ? Listen, dear man, to serve Christ, and to serve God, especially in St. Paul, means to lead an office that Christ has commanded him, namely, preaching. It is a ministry that goes from Christ, not to Christ, and that does not come from us, but to us. You must remember this, and it is very necessary, otherwise you cannot know what Paul's words mean: minister, ministerium, ministratio, ministrare, etc. He always says: to serve, to serve, to serve. He always means: to serve, ministry, servant etc. Seldom, however, does he think of the service that goes above himself to God, but most generally of that which goes below himself to men; for even Christ in the Gospel commands the apostles to be the lowest and the servants of others, Luc. 22, 26. And so that he might be understood by such service, he added with diligence and explained himself, saying, "conductor or steward," which cannot be understood of the office of preacher.
(5) For this reason he is called Christ's minister and Christ's servant, because he received this ministry from Him and was commanded to preach. So all apostles and bishops are Christ's servants, that is, Christ's preachers, Christ's ministers.
56 L. 7. 86-88. On the third Sunday of Advent. W. XII, 76-78. 57
The messengers, Christ's ministers, were sent to the people with his message, so that the meaning of this saying is this: Let every one of you see to it that he does not set up another head, raise up another lord, make another Christ, but all together abide in the one Christ; for we are not your lords, nor your rulers, nor your head; neither do we preach from ourselves, nor teach our own word, nor bring you under our obedience, that ye should be our subjects, and keep our doctrine. Not so, not so, but we are messengers and servants of Him who is your Sovereign, Head and Lord; we preach His word, advertise His command, and bring you under His obedience alone. For this you are to hold us also, you are not to wait for any other from us, so that you, although we are other men than Christ, yet not other doctrine, other words, other rule, other authority than Christ, may come over you through us. Whoever therefore receives us and keeps us, keeps us right; he receives not us, but Christ himself, whom alone we preach. But he who does not accept us does us wrong, forsakes Christ, the common head, and wants to raise up his own head and make us idols.
(6) So we read in Judges 8:22, 23. 8, 22. 23. that the children of Israel said to Gideon, "Be you our lord, and your children's children." But he answered, "I will not be your lord, neither shall my children be your lords, but GOD shall be your LORD." And 1 Sam. 8:7, when the children of Israel desired a king of Samuel, GOD said, "They have not rejected thee, but me, that I should not be a king over them." Here we see that GOD can suffer no authority, for His alone in His people.
007 But mayest thou here ask, How they sin in this, seeing Gideon was given them of God to be captain in the battle, and after that many holy kings were set over them of God? Answer: It was not sinful or contrary to God that they had kings or rulers, for there must be authority on earth: but this was the unrighteousness, that they went under human rule and were not content with God's rule.
For Gideon and the holy kings ruled not a hair's breadth further than God's command and order stretched, and held themselves no differently than servants of God, that is, they ruled the people according to God's words, not according to their word. And so the rule was left to God alone, and they were servants in it, like the apostles in Christ's word. Therefore David also sings about his own government as if it were God's, and says Ps. 7:7, 8, 9: "Arise to me for the sake of the governing office which you have commanded, and let the assembly of the people surround you, and for the sake of it lift you up again. For thou, O Lord, art the judge of the people" etc.
- But where there is more than God's commandment, and the authorities subjugate themselves, or the subjects seek to govern with the teachings of men, there an idolatry arises, and a new head: the authorities are then no longer a servant, but rule for themselves, without the command and commandment of God. Then God says, as He said to Samuel, "They have not rejected you, but Me, that I should not reign over them." And this is what I say about the regiment of souls, which is to exist before God; for worldly regiment does not concern souls, nor does it belong in this matter.
(9) Wherever more than the one head, God or Christ, is raised up, there must also be other teachings and words than Christ's teachings and words. Therefore, as soon as the ministry of Christ is over, Christ must be rejected and a new reign must be raised. Everyone can well understand that the two cannot suffer with each other: To be Christ's servant and to teach the Word of God. How can he be Christ's servant if he does not teach Christ's word? or how can he teach his own word if he is to teach Christ's word? If he teaches his own word, he is his own special master and does not serve Christ: if he teaches Christ's word, he is not a special master.
(10) From this, judge for yourself where the papacy and its spiritual right come from, with all the doctrines of the priests, monks and high schools. If they can prove that they teach nothing but Christ's word, then we shall consider them to be
58 L. 7, 88-9o. On the third Sunday of Advent. W. xii, 78-8i. 59
But if we can prove that they do not teach Christ's words, we should not consider them Christ's servants. Now it is clear that their thing is not Christ's word but their own. So it is obvious that they are the kingdom of the end of Christ and the servants of the devil. For here Paul stands firm and concludes: For this a man shall hold us, that we are Christ's servants.
(11) It is of no avail that they say, Let the commandments of the church be taught beside the word of Christ: for what they teach shall be the doctrine of the church. But Paul still stands and teaches that the church hears neither Peter nor Paul, but Christ alone, and knows no one but Christ's servant. Therefore you see how great blasphemy this is, that the pope calls obedience to his teaching a way of salvation, and disobedience a way of damnation. But Paul here gives this obedience to the devil, as he also does 1 Tim. 4, 1. 2. 3.: "The Spirit says openly that in the last days some will depart from the faith, and will cling to false spirits and doctrines of devils, and will teach lies in a glorified way, who have a brand in their conscience, and forbid the marriage and food that God has created to be taken with thanksgiving to the faithful and those who know the truth." And Christ Joh. 10, 5. 14. says: "My sheep hear My voice, but they do not hear the voice of the stranger, but flee from them, because they do not know the voice of the stranger. I know My own, and My own know Me."
(12) There you see how it agrees with Paul here that everything that is not Christ's voice is a strange voice, the devil's teaching, and to flee. There you hear what Christ himself judges of the teachings, and what his church hears and teaches, which are the commandments of the churches or not. The church has no other doctrine than Christ's, nor any other obedience than Christ's. Therefore, all that the papists say about the commandments and obedience of the church is of the kind that Paul speaks about: They are false doctrines in gleaming, from false spirits and doctrines of the devil.
- The following words are also meant in the same way, since he calls them "Stewards of the
secret goods of God". The steward is meant here, who governs the master's household, as now the stewards in the monasteries and provosts in the nunneries, and all such court masters, stewards, and overseers. For oeconomus is Greek, peritus rei familiaris, and is thus in German, a steward, who knows how to care for a house and can govern the servants; whom also Christ Matth. 24, 45. badly calls a servant, when he says: "Which is a faithful, prudent servant, whom his lord sets over his servants, that he may give them the measure of wheat in due season." Such a servant was Eliezer, Abraham's servant, Genesis 15.
Now God also has a house, which is ourselves, the Christian church, in which the pastors and bishops are experts and stewards, who are to maintain the house, provide food and govern the servants. But his goods are not corporeal. Therefore St. Paul separates the stewards of God from all other bodily stewards. Those who give visible bread and govern the bodies; but these give invisible food and govern the souls: therefore he calls them mysteria. This is also all from the way that we no longer know what the steward is or is called, and who the mysteria are. They think that when they baptize, celebrate mass, and administer other sacraments, they have acted as mysteries, and that no mysterium is more effective than the mass, although they do not know why it should be called mysterium.
(15) Today I cannot find any German for the word mysterion, and it would be just as well that we stay with the same Greek word, as we have stayed with many more. It means as much as secretum, arcanum*, such a thing that is done out of sight and is hidden, that no one sees, and it is commonly used for words; as when something is said that one does not understand, one says: That is hidden, there is something behind, that has a mysterion, there is something hidden. This same hidden thing is actually called a mysterium; I call it a secret.
- what then are the mysteria, GOt-
*) f g
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tes? Nothing else but Christ Himself, that is, faith and the gospel of Christ; for all things preached in the gospel are set apart from sense and reason, and are hidden from all the world, and cannot be obtained except by faith alone; as He Himself says Matt. 11:25."I confess unto thee, O Lord, Father of heaven and earth, that thou hast hid these things from the wise and understanding, and hast revealed them unto babes"; and Paul 1 Cor. 2:8: "We preach the wisdom of God hid in secret, which none of the rulers of this world have known."
17 And that I may say it most plainly: My
sterium is when you hear the things you keep in your faith, that Christ, the Son of God, was born of a virgin, died, rose again; and all this for the forgiveness of our sin. For of these things the eye seeth not, neither doth understanding comprehend; yea, as St. Paul saith, 1 Cor. 1:23, "It is vain foolishness in the sight of the prudent, and vain vexation in the sight of the saints." For how is it possible for nature to know or reason to acknowledge that this man, Christ, is our life, salvation, peace, righteousness, redemption, power, wisdom, Lord of all creatures, and God, and all that the Scriptures say about Him? No one can know of this, except he who hears it from the Gospel and believes it, it is too far from sense and reason.
The mysteries of God are nothing else than the things or goods that are preached by Christ through the gospel, and which only faith grasps and keeps. Of these things Paul says in 1 Tim. 3:16, speaking also of these things, and teaching how he should walk in the house of God *: "There is a public great mystery of the divine walk, which is revealed in the flesh, justified in the Spirit, appeared to angels, preached to the Gentiles, believed on by the world, received up into glory." All this is said of Christ, who was manifested in the flesh. For he walked among men who had flesh and blood, and he himself also; but still he remained mystery. For that he was Christ, the Son of God, the
*) f g
Life, the way, the truth and everything good would be, was hidden.
- but he is "justified in the spirit", that is, the believers through the spirit have accepted, recognized and kept him. For this justification is to be understood in the way of Luc. 7, 29: "All the people and also the tax collectors justify God"; item Ps. 51, 6: "That you may be justified in your word"; all this is said: He who believes in Christ justifies him, confesses that it is true that he alone is our life, righteousness, wisdom, and that we are sinners, dead and condemned; for that is what he is and wants to be. And he who believes him to be so justifies him in his spirit; but he who does not, standing on his works, not willing to be condemned for what he is, disputes with him and condemns him. But to justify Christ in this way is done by no one, except he who has the Holy Spirit, whose work alone it is. Flesh and blood cannot do it, though it is manifestly presented and preached before eyes and ears. *
- Of justification is also said Rom. 1, 4: "He is proved the Son of God in power, according to the Spirit that sanctifieth. As if to say: In unbelievers he is nothing, and not only weak, but even condemned. But where there are saints who live in the Spirit who sanctifies them, in them it is strongly and greatly held that he is the Son of God, for it has been proved and established to them.
Now St. Paul could have said here: We are stewards of the wisdom of God, or of the righteousness of God, or the like; since Christ is all these things, as he says in 1 Cor. 1:30: "He is made unto us of God wisdom, and righteousness, and sanctification, and redemption. But this would have been piecemeal; therefore he wanted to comprehend in one heap with One Word all these goods that are to be preached of Christ, and calls them mysteries. As if he should say: We are spiritual stewards, whom we are to distribute God's grace, God's truth; and who can tell them in particular? I will understand it recently, and say: They are
*) f g
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God's secrets. Therefore he calls them secrets and hidden things, that they can only be attained by faith. Thus he also does Rom. 1, 4: since he wanted to understand all things in one word, how Christ is revealed in the flesh, justified in the Spirit, preached to the Gentiles etc., as is said in 1 Tim. 3, he recently speaks in Greek oristheis, definitus. Summa Summarum: He is proven, decided, accepted and held to be the Son of God by angels, Gentiles, the world, heaven and everyone, because he is revealed, justified, appeared, preached, believed and received etc. That is why he is called a mystery here and a secret in 1 Timothy 3. But it is one thing, Christ is altogether, one mystery and many mysteries; for many secret things we have of him.
22 Also note that St. Paul adds to this, saying: "the secrets of God", that is, such hidden things that God gives and are in God. For the devil also has his secrets, as Revelation 17:5 says: "She has written on her forehead the secrets of Babylon" etc.; item, Revelation 17:7: "I will show you the secret of the whore of Babylon" etc. These are such secrets, about which the pope and the clergy are now stewards; for they pretend that their teachings and works lead to heaven, and that behind them is death and hell for all who believe in them. But these are God's secrets, since life and bliss are within.
(23) Now we have the apostle's opinion in these words, that a minister of Christ should be a steward of the mysteries of God, that is, he should consider himself and be considered as preaching and giving nothing to the household of God but those things which are Christ's and are in Christ; that is, he should preach the pure gospel, the pure faith, how that Christ alone is our life, way, wisdom, power, glory, and salvation, (2c), and that our things are death, error, foolishness, impotence, shame and condemnation. Whoever preaches otherwise, let no man take him for Christ's servant nor steward of divine goods, but avoid him as the devil's messenger. Therefore now follows:
Now no more is sought in the stewards, but that they may be faithfully invented.
(24) That is where all the power lies, that is where God inquires, that is what angels, man and all creatures seek and demand, not whether someone is called a steward or is considered to be one, or not. Here, no one asks whether someone has a small or large bishopric, nor even whether he is pious or not pious in his person, but rather whether he faithfully carries out his office and does so as a steward of God's goods. Paul gives us great authority to judge the teachings and lives of all our bishops, popes and cardinals. Christ also demands such faithfulness in Matth. 24, 45: "Who do you think is a faithful and wise servant, whom his lord has set over his household, to give them the measure of wheat in due season?
25 What may be this fidelity? how will it last? Say, who is improved, or whom does it help, whether a bishop would be so great that he would have all bishoprics in his possession, as the pope throws himself out? Who would benefit if he were so holy that he woke up the dead with his shadow? Who would benefit if he were as wise as all the prophets and apostles have been? None of these things are asked here. But that he is faithful, gives the word of God to the servants, preaches the gospel and shares the secrets of God: there, there, there one inquires, that helps everyone, that everyone is improved. Therefore, above all, faithfulness is sought and required in these stewards.
Now hold this text against the pope and all the clergy, say, what does the pope ask for? Is not all his striving and raging that he alone is supreme and rules by force? He only asks that he be great, powerful, high and rich, and that everyone be subject to him. Therefore the devil, by his blasphemous mouth, in all his laws, tells how great obedience is, and how dangerous to the salvation of souls, whoever is not subject to his obedience; but that he is faithful in this stewardship does not concern him. For tell me, in all the deluge of his innumerable laws and commands, yea, in all his government, when hast thou ever heard or read- that he stirreth up God's mysteria with a word, or preacheth the gospel? There is nothing but strife-
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of prebends, or to the highest of plates and garments. Yes, he publicly condemns the Gospel and God's Historia. The bishops and clergy with the foundations, monasteries and high schools now follow this.
27 And they have interpreted this apostolic faithfulness to mean that a faithful bishop, abbot, or spiritual prelate is now called among them one who faithfully manages, protects, improves, and increases the temporal goods, St. Peter's inheritance, St. Moritz's castle, the land of the Holy Cross, our wives' interest, and so on other church goods, that is, their own wealth under God's and the saints' names, so that the world, even when it is most worldly, may not be like them. And these are the princes, bishops and prelates who have presided over the church, regardless of whether they have never read or heard the Gospel all their lives, let alone preached it. So now the blasphemers exist freely in all the world and call them good stewards of God's goods, which are good for nothing, except that they are stewards, stewards, bailiffs, builders, mayors, farmhands, waiters and kitchen masters of worldly lords; this they prove by their apostolic fidelity, and nothing more. But the souls die, everything that is divine is corrupted, the wolf rules and tears: there they see nothing, there no one interferes, there they sit quietly, and in the meantime overcharge their register, and wait for St. Lawrence's interest, and provide for the church goods in the most faithful way; for which faithfulness they are sure that Christ has not prepared for them a lowly seat in heaven. O, of the wretched, lost, blind multitude, how surely they go to hell?
I can't leave it here, I have to report the devil's deception, which I hear he has shown in Merseburg, in our country, with the golden chalice of Emperor Henry. Then the dear people lie with great violence and have indulgence from it, that they say: The roasted Lorenz overcame the devil, that he had to leave the emperor's soul, because he threw the golden chalice into the scales, therefore the devil was enraged and broke off a dhr from the chalice. Such crude, foolish, lazy lies
are meant to blind us Christians so that we do not recognize the devil's mischievousness. Why did the devil invent this? This whole story is driven by him, so that one would have a miraculous work to confirm the wealth, pleasure, and all the tender faithfulness of the prelates, of which it is now said that the fools should fall on it and believe that one can overcome the devil with gifts to the church, when Peter says that it is only the strength of faith that does it. These are the miraculous signs of which Christ and Paul proclaimed that they would also lead the elect by faith. Now let us go, there are now pious and faithful prelates.
(29) But a still more beautiful faithfulness is now also in use among the same spiritless lords and faithful stewards, which is busy in spiritual goods of souls; these are first of all the right faithful stewards. St. Peter in heaven may be careful to keep his chair from them, they are so holy. These are our spiritual fathers, priests, monks, nuns, who practice obedience to the pope, the holy church, and all kinds of human laws, orders and statutes. And among these is the intercession, the covenant, the core, the marrow, the ground, and how can I tell their honest titles all? who call themselves and hold themselves according to the observance. Yes, far enough from. the observance! The beautiful kitten has a smooth and pretty bellow.
(30) Here, first of all, one sees the right stewards and the unheard-of faithfulness, how stern, strict and serious they are about obedience and how they handle their essays. These are the right saints! Few bishops, who also strictly observe the holy spiritual law, may be counted with these; but if one searches all their monasteries and looks at all their doctrine and conduct, there is no people on earth who know less of God's mysteries and are further from Christ; Yes, they are the ones who do no more than to be nonsensical, and they storm with their nature against Christ; they are the Gog and Magog who fight with the Lamb of God in Apocalypsi (Revelation of John); for their work they throw up, and with it they destroy the faith,
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yet they are called the faithful stewards of God. Just as the wolf is called a shepherd in the midst of the sheep!
He who has an ear, let him hear what St. Paul says here: "They ask among the stewards who is faithful"; but he is faithful who acts on God's mystery. Therefore let it be decided that popes, bishops, priests, monks, nuns, high schools, and all those who build on something else with them, act something else than Christ, the gospel, and true faith; they may have the name that they are Christ's servants and stewards, but in reality they are the devil's servants and stewards, and act the devil's, their lord's, mysteria or secret. Therefore Christ adds, "The servant should not only be faithful, but also prudent, so that he may distinguish between God's secret and the devil's secret, so that he may keep and preserve himself and those who are under his command; for, as St. Paul says in 2 Cor. 11:13, 14, the false servants of Christ present themselves as true apostles of Christ, just as the devil also disguises himself as an angel of light.
The greater the faithfulness, the more yearly it is, if there is not prudence to meet the mysteries of God, as we see in the above two false seductive faithfulness of the mindless saints. St. Paul knew well that the devil's secrets would thus get the upper hand: that is why he shunned all else and put on faithfulness. If our bishops had remained faithful stewards of God, the papacy and the special spiritual state would have been absent, and the common spiritual state of faith would have been preserved. And if they were still faithful or would become faithful, all the peculiar spiritual statuses would soon be forfeited and the common one would arise again.
But it is of little consequence to me that I should be judged by you, or by any human day.
But here we must learn the language beforehand and transfigure the words that we should have as our mother tongue. St. Paul here takes the judging or primal
The court shall be divided into two parts for good judgment, that is, to think and say much of him. Although the common custom is to take the judgment as a condemnation, in every judgment there are two parts: one is condemned, the other redeemed; one is punished, the other rewarded; one is disgraced, the other honored. This also happens in all secret judgments. For at the same time that the Pharisee praises himself in the Gospel, he reproves the publican and other men: at the same time he honors himself and disgraces the other. Thus each one does to his neighbor with praise and reproach; there must be a judgment in two parts. That is why St. Paul says here, "He is judged or condemned by them," that is, one part of the judgment goes over him, namely, the praiseworthy and honest part, that they praised him and exalted him above the others; thus they judged between him and other apostles, giving him the advantage and the others the disadvantage. But some judged, that is, they praised St. Peter, some Apollo. But that "to judge" here means as much as to praise, is proved by the end of the epistle, where he says: "Judge not before the time, until the Lord come; then shall praise of God be to every man. What is this but, praise not, let GOtt praise? It is for God to judge, praise and crown us; we are not to praise, judge or crown one another.
34 "The human day" here also means the human judgment, sentence and praise, so that men raise, illuminate and make known those of whom they think highly; just as the natural day with its light illuminates, makes visible and confesses things that cannot be seen or known through night and darkness. Therefore, in Latin, famous people, of whom everyone says, are called praeclari, nobiles, illustres, in German, Durchlauchtige, that is, those who are highly famous and have a great appearance and name before others. Again, the others who are not famous are called obscuri, ignobiles, humiles, lowly and unknown etc. Also the holy scripture calls the kings and princes doxas, glorias, claritates, that is, clarity, glory, shouting etc.; as St. Peter, 2 Petr. 2, 10., from the pope and
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He says to his own: "They will blaspheme and curse the glorias", that is, they will banish and curse the majesties, kings, princes, and all that is high and glorious on earth; although Christ commanded that we should love even our enemies, bless those who curse us, and do good to those who persecute us; as we see that the pope does on Holy Thursday in the Bulla Coenae domini, and if he so desires.
35 So now is the "human day," the cry of man, and glorying in the sight of men. Thus Jeremiah Cap. 17, 16. says: "I have never desired a man's day, you know that." As if he should say, "They blame me, I preach new things only so that I may have honor, name and fame in the sight of men, and be esteemed in the sight of men: but thou knowest that it is not so, that the same day of man is not desired of Me. And Christ Joh. 5, 41: "I do not take clarity or glory from men", that is, I do not desire that men should praise and exalt Me; and Joh. 8, 50: "I do not seek My clarity or glory"; item Joh. 5, 35. He says of John the Baptist: "You wanted to rejoice in his light for an hour," that is, you would have liked John to praise you with his testimony and make you famous, so that you would have an honor before men for this short time; this was your search etc.
36 So Paul thinks it is the least thing to him that he has such a cry, light, praise and name among men, and rightly calls it a "human day"; for it comes from men and not from God, and also goes with men. As if he should say: I do not respect to be praised by you and by all the world: let men seek this; let Christ's servants and God's stewards await from Christ and from the divine day the judgment.
37 But it is an ungrateful apostle that he does not send a sackful of bulls, and bless them, and distribute indulgences, as to those who have held the apostolic throne in cheap honor and dignity; the pope would have held himself much more apostolic, yea, he would have cursed them, where they had not been such.
If St. Paul had wanted to be pope, he would have become pope and supreme in one word, where he would have fallen to those who wanted to cling to him, and the others would have had to bend down. If St. Paul had wanted to be here, he would have been the pope and the supreme, in a word, where he would have fallen to those who wanted to cling to him, and the others would have had to bend down; but now he seeks more fidelity than height in his household, he must remain a bad carpet maker and walk on foot.
38 And it is clear from these words that the Corinthians judged according to the person, and therefore preferred their baptism and gospel to the others, that Paul, or Peter, or Apollo should be greater or better; this Paul cannot stand, but wants everything to be the same, the person be what it is, that he be a Christian who is baptized and taught by Paul, as well as by Petro or Apollo, or whoever he is. Against this the pope rages harshly and horribly, and will not let anyone be a Christian, because he was taught by him, and yet teaches nothing but unbelief and human folly.
(39) But because Paul rejects the respect of the person and only asks about the faithfulness in the stewards of God, he thereby very finely removes all cause purely that they cannot divide, but must remain united and leave all things equal and common. For how should they divide, if one is a servant of Christ like the other, and one is a steward of God as well as the other, so that no difference remains? for whether one is more faithful than the other does not make sects, but drives the common gospel all the more strongly.
40 Since these words of Paul concern not only one, but all the apostles, for he does not say, "Man holds me for this," but, "Man holds us for this; us, us," he says, "which us?" namely, me, Peter, Apollo, from whom this trade stands out, it is decided that St. Peter is to be held like St. Paul, and one like the other; that either St. Paul must be wrong here in making all the apostles equal servants of Christ and God. Peter is to be held the same as St. Paul, and one as the other; that either St. Paul must teach wrongly here, making all the apostles equal servants of Christ and stewards of God, or Pabst's exodus and reign must be a fictitious thing; and this text is even a powerful enemy of Pabstry.
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Nor do I judge myself.
(41) Wilt thou ask how he esteemeth his own judgment greater than that of all men? We find several who praise themselves or think highly of themselves, for of course every man pleases himself. But few are those who get over the human day and are judged by others; so that he would have turned back and said: "It is of little consequence to me that I judge myself; neither do I respect the human day, your praise and the praise of all the world. But he speaks as a Christian according to conscience before God; for also the Corinthians highly praised Paul in that which is valid before God: they wanted him to be higher, greater, better before God than the others. Again, the others exalted St. Peter. Now there is no greater witness before God than the conscience; for God does not judge according to the face, as men do, but according to the heart, as 1 Sam. 16:7 says: "Man sees what is apparent on the outside, but God sees the heart"; therefore the testimony of our conscience is much more valid before God than the testimony of all the world. It will also apply alone, as he says to the Romans Cap. 2, 15: "Their consciences will testify against them, and their thoughts will accuse or excuse one another, until the day when God will judge the hidden things of the heart.
Now here St. Paul wants: How do you want to be partial about us, whether one would be greater or better famous among men, if this is nothing at all, so that even our own conscience may not judge who is the best and highest before God; for Solomon says Proverbs 28:26: "A fool is he who trusts in his heart. Therefore the party has no reason, no one knows who is highest before God. It is also not Christ's thing to give the seat to the right or left hand, Matth. 20, 23. Because before God they are all equal, one is Christ's servant as well as the other, and it remains hidden which one is the highest before Him, so a man should not judge and discuss, much less exalt himself above the other for temporal power, goods, friends. Against this is now also the exaltation of the Pabst, because they say that his exaltation above others is from God; which Pau
lus here denies, let no one know nor judge until the last day.
- But that the pointed tongues of the papists wanted to poke a hole here and say: Paul does not reject the height of St. Peter or the Pope, but forbids that one should not judge the person in himself, how good or bad he is before God: I answer this and confess that St. Paul forbids to judge the person as he is before God. Paul forbids to judge the person as he is before God: but this the Corinthians nevertheless did, because they also exalted the ministry, baptism and preaching for the sake of the person; otherwise they would not have said: I am good Pauline, I am good Petrine etc. For they knew well that preaching, baptism and ministry were one; but they wanted to exalt the ministry and its work from the height of the persons. Thus St. Paul also does the contradiction, making the ministry equal just so that the persons are equal before us, since no one can know which is the highest or best before God. If they had wanted to emphasize the person alone and not the office, they would not have made sects, nor would they have said: I am Pauline etc. Just as it is not sectarian that we exalt St. Peter higher than St. Augustine according to the person. But it makes sect when I speak: I am Petrine, and thou sayest, I am Augustinian, and wouldest therefore that my preaching should be better and higher than thine.
- Also the liars, the papists themselves, because they well realize that their lie cannot stand, that they make the pope supreme, where the person would not be pious and the best; therefore they go on, help their lie with a greater lie, and so make the person good, that they say the pope may not err, the Holy Spirit does not leave him, and Christ is always with and in him: Until some open their blasphemous mouths so wide, and because they cannot deny that the pope sins openly, they say, It is not possible that he should remain a quarter of an hour in mortal sin; so certainly have they also measured the Holy Spirit in the pope with hourglasses and compasses. Now why do they tell such blasphemous lies? Undoubtedly, that they see how the height could not exist, where
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they would not save the person, and would have to allow that the devil's thing would be the height without piety. Therefore, it cannot be said here that the Corinthians raised the person and not the office, since the person is raised for the sake of the office.
45 But do you ask further: How does Paul not judge himself, if he wants to be considered Christ's servant and God's steward? Answer: As it is said above, the service and ministry is not his, but God's, who commanded him. For as no man can make God's word, so also no man can send out or make apostles; God has already judged this Himself and made them apostles. Therefore, one should also boast, confess, and claim it as a good that God has given; just as I cannot make myself a man, yet I should boast and confess that God has made me a man. But as I cannot judge how I am and will be before God, so I cannot judge an apostle or steward who is the greatest before God.
(46) Then you say again, "Do you teach that a Christian man should not doubt that he is pleasing in the sight of God, and he who doubts is not a Christian; faith makes us certain that God is our Father, and as we believe, so be it done to us. Answer: Let it be firmly held that faith in God's grace is certain, for faith is nothing other than a constant, undoubted, unwavering confidence in divine grace. But this is what I said, that the Corinthians wanted to have the apostles and judge them according to their person and works, which one would be holier and greater and more worthy in person, so that the office, and those who were attached to them, would be something special above others; so Paul sets aside all works and dignity, puts them on God's judgment and keeps all the apostles in the same office and faith. They have the same office, the same faith, in which they are justified; but which of them does more, is better, higher and more worthy, that is God's command; nothing is to be done for us out of the church; therefore it follows:
I am probably not aware of anything, but that is not why I am justified.
47 The word actually indicates that they judged the apostles for the worthiness of the person and the works; for Paul admits to them that he is blameless in conscience, confessing that they judged rightly, as much as it is before men and in his conscience. But judgment is not sufficient before God: therefore all judgment based on it is wrong.
(48) Much could be said about this saying. For here we see that all works are rejected, that no work makes one pious and blessed. For if Paul may say that he is conscious of nothing, he must certainly have been full of good works; nor does he say that he is not justified in them. In what then? Only in faith. For if a man were justified in that he was not conscious of anything and had a good conscience, his confidence would be in himself, so he would judge and praise himself (as the trustworthy saints do); then there would be no need of faith, nor would we need God's grace, we would have it in ourselves, what would be useful and necessary for us, we would probably do without God from now on. But now it stands that we rely on God's grace and are justified by it. But how our work, person, status and dignity are to be judged thereafter, that is up to God; we are certain that none of them will justify us, but uncertain how they will praise and judge God.
49 It is also, I think, easy for everyone to understand that Paul is talking here about the life after his conversion, in which he is not aware of anything; but of the previous life he himself writes 1 Tim. 1, 13 that he was an unbeliever, a blasphemer and persecutor of Christianity.
(50) But here a question arises: How is he not justified in this, that he has no conscience, when he says in 2 Cor. 1:12: "Our glory is the testimony of our conscience, that we have walked in this world in simplicity of heart and godly integrity, and not in carnal wisdom, but in the grace of God, especially with you"? Here he answers himself, because he himself adds "in the grace of God".
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For we should certainly boast, insist and defy God's grace, since the glory of our conscience is written on it. And even if he had not put this with it, it would still have to be understood from the glory in grace, or from the glory before the world. For before men every man may and ought to confess and boast his innocence, as that he hath done no man wrong; neither ought he to say that it is evil, which he knows to be good. But in the sight of God, glory is nothing; for God demands and judges according to the heart, man is satisfied with works: therefore, in the sight of God, there must be something higher than our good conscience; as Moses 2 Mos. 34, 7. says: "You take away unrighteousness, sin and wickedness, and no one is innocent before you"; Rom. 3, 23: "Before his face no man can boast", but, as 1 Cor. 1, 31: "Whoever wants to boast, let him boast in God", that is, in his grace.
But he who judges me is the Lord.
(51) It is just this: I will wait until God judges and praises me; as he also says in 2 Cor. 10:18, "Not he who praises himself is praised, but he whom God praises. He says this, however, not to discourage them, but to stimulate them to good living. For although no man can judge or praise another, yet it will not remain unjudged and unpraised; for God Himself will judge and praise what is well done. Therefore, we should do well all the more diligently, because God Himself wants to judge, and not become discontented or desist, if we are uncertain how it should be judged.
Therefore do not judge before the time, until the Lord comes, who will also enlighten the hidden darkness and the counsel of the heart. Then praise will come to everyone from God.
(52) Here the question arises whether we should not praise one another? For Paul says Rom. 12:10: "Let each of you precede the other with reverence, and let each consider the other as his ruler"; and Christ Matth. 5:16: "Let your light be the light of the world.
shine before men, that they may see your good works, and glorify your Father which is in heaven." And 2 Cor. 6:8 he says, "We must walk by good rumors and evil rumors here on earth. Answer: All things are to be done, that not works be regarded, but faith alone: good works we ought to do, and to praise in others, but not to justify any man thereby, neither to judge, nor to prefer one to another. For it happens that before God a husbandman does better with his plowing than a nun with her chastity.
The five foolish virgins, Matth. 25, 2, are also virgins, nor are they condemned; Marc. 12, 42: The widow, who threw two mites into the treasury, did more than all the others who threw much into it; the work of the sinner, Luc. 7, 37. ff, is exalted above all the works of the Pharisees. Henceforth, it is not possible for us humans to know or make the judgment and distinction between persons and works, but we should praise and honor them all equally, prefer none to the other, humble ourselves among ourselves and always exalt our neighbor above us, then let God alone judge which is the highest. Although he has already passed the sentence that he who humbles himself shall be exalted, it is not yet clear which are the lowly and the exalted. The reason is that the hearts by which God judges are not yet revealed. It is possible for one to be low who is most secretly high in heart; again, for one to be exalted who is most low in heart.
54 Therefore he says, Let the Lord come, and make manifest this hiddenness of darkness, and the counsel of the heart; and there shall be seen a right distinction, who is more worthy, and higher, and better, and what works are best.
55Therefore it is the most un-Christian thing to judge and dignify according to outward character and works, than to say, A Carthusian's life is better in itself than a farmer's or husband's, and the like; so that the Carthusian, if he would do right, should keep his life inferior and below the husband's life; but if the husband's life is inferior, the Carthusian's life is inferior to the husband's life.
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God does not judge according to the essence, but according to the hidden darkness and counsel of the heart. How can the Carthusian know whether his or the farmer's heart is humbler and better?
Here are two examples, which are, in my opinion, the best in the entire Vitis patrum: The first, of St. Anthony, who was told that a leather maker in Alexandria, a poor marital craftsman, and doing nothing in particular, was nevertheless far above St. Anthony because of such lowliness of heart. The other, of Paphnutio, who was like a piper and two wives with all his austere life. Which two examples God, out of special grace, made known at the time when monasticism was at its highest and works were going beautifully, so that He would keep our eyes from judging and judging works, and teach us to keep all works equal and to submit one to the other.
. (57) Sayest thou then, If all works and creatures be so equal, and none to be preferred above another; what then do we do, that we become monks, nuns, and clergymen, thinking to serve God, and to leave the world, and to take the best estate? Answer: Why did Christ and Paul proclaim that false Christians and false prophets would come and deceive many? If this teaching had remained on the plan, that worship is the same in all ranks and works, no monasteries or convents would ever have arisen, or would ever not have increased so much, and come under the delusion that their thing alone is worship. Who wanted to become a priest? Who would want to become a monk, yes, who would want to become a pope and bishop, if he knew that his position and work is no better than the poorest child maid, who weighs children and washes diapers? It would be a great, miserable disturbance to the pope, yes, a disgrace, that he should humble himself under a child's maid and put his works under her works; as now hardly the kings and all the saints of God are worthy that they kiss his feet, because of great worthiness of his state and work. Therefore, the holy people should do something better.
For here St. Paul teaches: to judge for themselves, to set up their position and work for the best, so that they may sell their merits, and earn heaven for the poor laymen, married people, and other positions than for those who do not live in the service of God.
- Since you see that it is impossible for the present spiritual state to exist unless it eradicates this epistle of Paul and makes a distinction between itself and the other Christians, judging itself to be the best: You understand well enough that the papacy, monasteries and convents are based on vain lies and blasphemy; for they call themselves spiritual, the others all worldly; but before God no one is spiritual except the faithful, who are almost all laymen, and among the clergy almost none. What could be more false, then, if you judge the spiritual state and separate it from the others, in which the right true spiritual state is? It is for God alone to judge who is spiritual and who is best; and they go on and are called spiritual only because they wear shaven heads and long skirts. Is this not nonsense and madness?
(59) And thou sayest, If this be true, it were better that we should run again out of the monastery and convent? Answer: To both of these do one thing: Either keep this epistle, and judge not thyself, and let thy estate be nothing better, than if thou wert not spiritual, and didst also submit thy chastity to a married woman bearing children, and sleeping with her husband all night; if thou dost not do this, leave caps, plates, convents, and all, or know that thou art spiritual, not of a good spirit, but of an evil spirit; thou shalt not overthrow Paul here. It is better that you bear children in the common faith of Christ than that you remain a virgin to the devil. Here Paul stands firm: you shall not judge yourselves.
- But you rebel: "St. Jerome and many others have praised virginity, and St. Paul says: "It is better to be a virgin than a wife," 1 Cor. 7, 38. Answer: Jerome here, Jerome there; Ambrose there, Augustine here; you hear what God says here through St. Paul.
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lum, that no one should judge himself or another for the best: this is more valid than St. Jerome, even if there were as many of him as there are sands of the sea and leaves of the forest. St. Paul says it is better to be chaste than married, but not before God: he would speak against himself in all this place. For it is true that he who lives chastely is freer and can wait for the Gospel more than the married man. And so for the sake of the Gospel, St. Paul vowed chastity, as he himself confesses in 1 Cor. 7, 32: "A virgin and a widow thinks of the things that concern God." So Christ also, Matth. 19, 12, praises those who are cut, not for the sake of being cut, but for the sake of the Kingdom of Heaven, that is, for the sake of the Gospel. But now they go on, and although no one deals less with the gospel than the clergy, yet they want to be of a better state than the others; and they accept chastity for the sake of their own worthiness and elevation, not for their benefit. Just as if I said, "It is better for you to learn a trade than to become a servant. Why? Not that the status is better before God, but that it has less hindrance. St. Paul also praises virginity and chastity, but not in those who desire it by God's grace.
But now no one looks at whether it is a hindrance or a benefit, but everyone plunges in, only looking at how high, worthy and great chastity is, and with such effort, driving, unwillingness, unwillingness and uncleanness, that no lamentation can be enough: nor do they want to be better than other people, and have thereby made the marital state contemptible, so that it is immediately regarded as an impure, shameful life. For this God gives them the reward that their chastity pollutes shirt, bed and skirt with incessant flowing or burning, that of course there is no greater nor more impure chastity than in this disorderly, captive, unwilling and impossible chastity.
Hidden from darkness, and counsel of hearts.*
*) f g
(62) The reason for all this is given by Paul, who says: "The secret of darkness and the counsel of the heart is not yet enlightened. Therefore, since God judges according to the same and we may not recognize them, we should leave the statuses and works unjudged and undivided, but a virgin should not put her virginity before her wife, the pope should also submit his status to the peasant, and no one should presume that his or another's status is better before God than another's status and nature.
63 And let every man keep himself free, and choose what estate he pleaseth, that all may be equal until the Lord come. But where should this be done, where would the holy fathers and ecclesiastical lords take Estonians? who are not accustomed to work, and have their nourishment from this, that the common man errs, and separates out their estate and judges it to be the best, confident that he will enjoy his, because his own estate is nothing. Hence such endowments and donations to monasteries, chapels, churches, and especially to the idle dear bellies and gluttons. All of this would disappear and fall into disrepair if this teaching of St. Paul were to come into being.
(64) Paul calls the two things that are commonly, though obscurely, called will and reason, "the hidden things of darkness and the counsel of the heart. For man has the two things in his innermost being: that he loves, wills, desires, and has a desire for; the other, that he understands, recognizes, judges, and condemns. I will now call them opinion and thought.
Now man's opinion and request is so deep and deceitful that no one can see, and no saint has sufficiently recognized, that Jeremiah Cap. 17, 9. 10. says: "Man's heart is evil and unsearchable; who can search it? I, the Lord, who search the kidneys and hearts"; and David Ps. 32:2: "Blessed is the man who has no deceit in his spirit. Hence it comes that many are pious and do great works; but there is a desire or opinion in it, that they may seek their own self-interest, that they may never realize, serve God not purely for God's sake, but for the sake of honor, good, heaven or hell's torment. And this false opinion
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No one can know this unless God afflicts man with many and severe trials. That is why St. Paul calls this opinion "hidden in darkness" and gives it a proper name, so that it cannot be called evil. It is not only hidden, but also in darkness, that is, in the innermost part, where man himself does not see, but only God.
(66) Behold, this careful dark opinion and reason of our heart makes us submit one to another, and may not lift up or weigh one work or estate against another. For this opinion is the whole weight and judgment of all works, status, being and life, as Solomon says Prov. 16, 2: "God is a taskmaster over spirits." Because a wife can have good hidden in her darkness, and a virgin can have evil, it is quite pernicious and unchristian that I should judge a virgin over a wife for the sake of chastity, which is an outward thing. It is as if I were to weigh eggs in a scale and weigh them by the shells alone, leaving the yolks and whites outside.
(67) Now where such an opinion is wrong or good, there are also thoughts according to it. For what and how a man thinks or seeks, so
When he considers, advises, he also thinks about it. Here Paul means the "counsel of the heart", that is, the thoughts, so that he may follow his opinion and request.
68 Mary meets these two in her hymn Luc. 1, 51: "He has scattered the hopeful in the opinion or mind of their heart. There she calls the opinion, her concealment in darkness, that is, her request; and the heart, her counsel and striving. Item, Moses calls it 1 Mos. 6, 5. thus: "All opinion and thoughts of the human heart are vain and evil at all times." And Christ Matth. 6, 22, 23. diligently warns us against the same false opinion and says: "The eye is a lamp of the body. Wherefore if thine eye be single, thy whole body is light: but if thine eye be not good, the whole body also is dark. But see to it that the light in you is not darkness. For if the light be darkness, how great will the darkness be in itself?" This is all said about the hidden business in darkness, which cannot be advised badly, but by despairing of unseemly works and by strong faith in God's pure grace; for which there is nothing useful, but much and severe suffering with all kinds of misfortune; there man learns to recognize himself to some extent, otherwise it is lost.
4.Sunday; Phil. 4, 4-7
On the fourth Sunday of Advent.
Phil. 4, 4-7.
Rejoice in the Lord always, and again I say, Rejoice. Let your joy be known to all people. The Lord is near. Do not be anxious; but in all things let your petition be made known in prayer and supplication with thanksgiving before God. And the peace of God, which is higher than all understanding, keep your hearts and minds in Christ Jesus.
This is a short epistle, but an important and rich teaching of the Christian faith. First, it teaches how to keep oneself against God, then against one's neighbor, saying:
Rejoice in the Lord always.
- this joy is a fruit and consequence of faith, as he says Gal. 5, 22. "The fruit of the Spirit is love, joy, peace, goodness, kindness, trust, litter, temperance, and love.
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time." For it is not possible that a heart should rejoice in God that does not first believe in Him. Where there is no faith, there is vain fear, flight, timidity and sadness, if only God is thought of or mentioned; yes, hatred and enmity against God is in such a heart. This is the cause: for the heart finds itself guilty in its conscience, and does not have the confidence that God will be merciful and favorable to it, because it knows that God is hostile to sin and punishes it horribly.
3 Because the two are in the heart, conscience of sin and knowledge of God's punishment, it must always be saddened, despondent and frightened, worrying every moment that God is behind it with a club; as Solomon says Prov. 28, 1: "The wicked fleeeth, and no man chaseth him"; and Deut. 28, 65: "God shall give thee a despondent heart, and thy life shall float before him" *) etc. To tell these hearts much about the joys of God is like telling water to burn: it does not occur to them, for they feel the hand of God pressing them in their conscience. That is why the prophet Ps. 32:II says: "Rejoice in the Lord, ye righteous; and be glad, ye upright in heart." It must be the righteous and the right who are to rejoice in the Lord. Therefore this epistle is not written to sinners, but to saints. The sinners must be told beforehand how they get rid of sin and overcome a gracious God, so the joy follows of itself when they are rid of the evil conscience.
(4) But how does one get rid of an evil conscience and come upon a gracious God? Answer: This has been sufficiently said above in previous posts and will be said many times hereafter: that whoever wants to have a good conscience and find a gracious God, must not begin this with works, as the deceivers do, and torture the hearts even more and make the hatred of God greater; but he must despair of himself in all works, and take hold of God in Christ, grasp the gospel, and believe the same' as it promises.
*) Instead of "float" have a c d "pad". D. Red.
(5) What does the gospel promise but that Christ has been given to us, that he should take our sin upon himself, that he should be our bishop, mediator, and intercessor before God, and that therefore through Christ and Christ's work alone sin should be forgiven, God should be reconciled, and the conscience should be settled and raised? If this faith of the gospel is right in the heart, then God is sweet and lovely; for the heart feels all favor and grace with him in all confidence, and is not afraid of his punishment, and is sure and of good cheer that God has thus done him abundant grace and good in Christ. Therefore, love, joy, peace, singing, thanksgiving, and praise must follow from such faith, and man must have a very hearty pleasure in God, as in his most loving and gracious Father, who acts so fatherly with him and pours out his goodness on him so abundantly without any merit.
Behold, of such joy St. Paul speaks here, there is no sin, no fear of death or hell, but a joyful, almighty confidence in God and His grace. Therefore it is called joy in the Lord, not in silver nor gold, not in eating nor drinking, not in pleasure nor singing, not in strength nor health, not in art nor wisdom, not in violence nor honor, not in friendship nor favor, yes, not even in good works and holiness; for these are vain deceitful, false joys, which never touch nor feel the reason of the heart, whereof it may well be said, He rejoiceth, and his heart knoweth it not. But to rejoice in the Lord is to abandon, to boast, to defy, and to insist on the Lord as on a gracious father: such joy despises everything that is not the Lord, even one's own holiness; of this Jeremiah speaks Cap. 9:24."Let not the mighty man boast of his strength, nor the rich man of his riches, nor the wise man of his wisdom: but let him that will boast boast of this, that he knoweth and knoweth me." item, Paul 1 Cor. 1:31: "Let him that boasteth boast of the Lord."
007 He saith also, Rejoice always: for he meeteth them that rejoice in God, and praiseth and thanketh him in the half of the time, that is, when they are well, but when they are evil.
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the joy is gone. Of which Ps. 48: "He will praise thee when thou doest good unto him." But not so David Ps. 34:2: "I will praise the Lord always, and his praise shall be in my mouth continually." He has good reason to do so, for he who has a gracious God, who will hurt or harm him? Sin does not harm him, nor death, nor hell; as David sings Ps. 23:4: "Though I walk through the valley of the shadow of death, I will not fear, for thou art with me"; and Paul Rom. 8:35, 38, 39: "Who shall separate us from the love of Christ? Shall it be adversity, or fear, or hunger, or nakedness, or peril, or persecution, or the sword? I am sure that neither death, nor life, nor principalities, nor powers, nor things present, nor things to come, nor strength, nor height, nor depth, nor any other creature, shall separate us from the love of God, which is in Christ Jesus.
And again I say, rejoice.
8 The repetition of the apostle strengthens his exhortation, which is necessary. For though we live in the midst of sins and evils, which both drive us to sadness, the apostle wants us to rise up against them; and though we sometimes fall into sin, yet let the joy in God be stronger than the sadness in sin. It is true that sin naturally brings with it sorrow and trembling of conscience, and that we may not always be without sin: yet we should let joy reign, and let Christ be greater than our sin, as John says 1 John. 2, 1: "If any man sin, we have an advocate with God, Jesus Christ the righteous, who is the propitiation for our sins"; as, 1 John 3, 20: "If our heart punish us, God is greater than our heart, and knoweth all things."
Let your gentleness be known to all people.
(9) Therefore, when he instructs them how to keep themselves against God, so that they may serve him with a joyful heart, he follows and understands recently how they should keep themselves against men, and says, "Let your gentleness
be known to all men. This is said as much: In the sight of God be joyful always, but in the sight of men be gentle, and so direct your lives that you do all things, suffer and soften whatsoever will suffer, without promise of God's commandments, that you may be acceptable to all men: not only do not offend anyone, but also take kindly and turn to the best everything that others do, so that people may see publicly that you are the ones to whom all things are equal; that you put up with what comes to and from you, and do not cling to any thing about which you might come to work and disagree with someone. Be rich with the rich, poor with the poor, merry with the merry, weeping with the weeping. And finally, be all things to all men, that all may confess that ye are not grievous to any, but that ye are according to all, even and common.
(10) Such an opinion has the little word which the apostle uses here, epiikia, aequitas, clementia, commoditas, which I do not know how to give in German in any other way than by the word "Gelindigkeit," which is a virtue, * that one directs himself and is suitable, according to and even with another, and is one like another and equal to everyone who does not make himself the rule and the rule, and wants everyone to direct himself, send himself and moderate himself according to him. Therefore, law is also divided into strict and lenient law, and what is too strict is mitigated, that is, aequitas, moderatio, clementia juris. The Latin interpreter has interpreted it modestiam, moderation; and would be fine if moderation were not commonly understood to mean eating, drinking, and dressing. This, however, is to be a moderation of life, which moderates, presumes, and directs itself according to another's ability and propriety, that it slackens, holds too well, follows, yields, does, leaves, suffers, as it sees that the neighbor is able and can come to, even if it must bear harm or loss of goods, honor, and body.
(11) We must prove this with examples so that he may be understood more clearly. Paul 1 Cor. 9, 20. 21. 22.: "I am with the
*) a
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I became a Jew with the Jews, a Gentile with the Gentiles, and under the law with those who were under the law, though I was not under the law; and with those who were not under the law, I was not under the law, though I was not without the law of Christ. I became all things to all men, that I might win them all." This is so much that he ate, drank, and prayed with the Jews under the law, though he had no need of it; and with the Gentiles he ate, drank, and prayed without the law, as the Gentiles do; since faith and love alone are necessary, and all the rest is free to leave and keep. Therefore all these things can be held to the will of one, and left to the will of another, and thus made even to each. If a blind and obstinate man were to appear here, wanting to leave or keep one thing, as some Jews did, as if it had to be, and everyone should be guided by him and he by no one, then equality, even Christian freedom and faith, would be violated; one should not give way to this, as St. Paul did, so that freedom and truth may remain.
(12) Christ, Matt. 12:1 and Marc. 2, made his disciples break the Sabbath, and often broke it himself where it was necessary; but where it was not necessary, he kept it, and gave the cause, saying, "The Son of man is Lord also of the Sabbath. That is, the Sabbath is free, one may break it for the love and service of another; again, keep it for the love of another.
13 Thus St. Paul circumcised Timothy for the sake of the Jews, says Lucas; but he would not have Titum circumcised, because they insisted on it, and would not leave circumcision free. He would have it done both ways, for the service of others; but would not have it done either way, for the sake of works unto himself, as it ought to be.
14 So that we come to ours: If the pope commands to confess, to receive the sacrament, to fast, to eat fish, and all other his commandments, and wants to insist that one should do it out of obedience to the church, then one should only trample freshly on it, and for this very reason do the contradiction that he has commanded, so that freedom may remain. If
But if it be not commanded, let it be kept at his will with them that keep it, and again let it be kept with them that let it, saying, as Christ saith, The Son of man is Lord even of the Sabbath, let alone of such laws of men. For keeping out of such liberty does no harm either to the faith or to the gospel: but keeping out of necessity and obedience destroys both faith and gospel.
15 Thus, one should keep the vows, rules and statutes of the monasteries out of love *) and freedom to the will of others with whom one is, so that one rhymes and conforms with them. But if they urge that one must and should keep it in obedience, as necessary for salvation, then one should leave monasteries, plates, caps, vows, rules and statutes, everything and do the contradiction, to prove that nothing is necessary for a Christian, but only faith and love; the other everything left free of love, to keep and leave, as society demands. For to keep such things out of love and freedom does no harm; but to keep them out of necessity and obedience is damnable. This is also to be understood in the endowed masses,**) singing, prayers, and all other ordinances of the collegiate churches,†) as long as one does this out of love and freedom: only for the service and will of the society that is there is it to be kept, where it is otherwise a work in itself not evil. But if one insists that it must be so, one should immediately desist and do against it, in order to preserve the freedom of faith.
16 And in this you see what a devilish thing it is about monasteries, convents, and the whole papacy, that it does no more than make necessity and obedience out of freedom and love, so that the gospel and the faith are rejected; not to mention the pity that the common people do such things for the sake of the faith.
*) Instead of: So, having monastic vows etc. "So in all other outward statutes of things, which in themselves are free and not contrary to faith nor love, have the distinction of keeping them out of love etc. D. Red.
**) Instead of "the endowed masses" have f g "ceremonies". D. Red.
†) Instead of "Ordnungen der Stiftskirchen" have f g: "Kirchenordnungen". D. Red.
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for the sake of the belly. For how many now go to the choir and pray Horas for God's sake? A common disturbance of all monasteries and convents would be the best reformation in this respect, for they are of no use to Christianity and can well be dispensed with. And before such freedom can be brought into a monastery or convent, all too many hundred thousand souls are lost in the others. Therefore, what is not useful and necessary, and yet does such unspeakable harm, and cannot be corrected, would be much better destroyed altogether.
(17) Further, when the temporal authorities enjoin their laws and demand their protection, they are to be served voluntarily, even though they compel it; for here there is no danger to freedom or faith, since they do not say that it is necessary for salvation to keep their laws, but only for temporal rule, protection and government. Therefore, conscience remains free here, and it does not harm faith to do so. But whatever is not harmful to us in the faith and is useful to others, we should send ourselves into it and let it be found equal and even. But if they urge that it is necessary for salvation to keep their laws, one should do just as is now said of the laws of the pope and monasteries.
(18) Now according to these examples every man, even in all other things, and as St. Paul says here, should be even and equal to all men, or willing, that no man should look to or follow his own right, but to the will or use of another. For St. Paul has here abolished all rights in one word. If thou hast a right, and thy neighbor may well think that thou wilt indulge him in it, then thou doest contrary to love and this equality, if thou seekest and requireth it; since no harm is done thee in thy faith thereby, and thou doest thy neighbor a service thereby, then thou art guilty; for thou wilt have done such things to thyself, as the natural law saith. Yes, in this it is understood, if someone does you wrong or damages you, that you hold it against him, turn it to the best, and think like that holy martyr: when all his goods were taken from him, he said, "They will never take Christ from me. So you also say, "It does me no harm to my faith,
Why then should I not hold it too well for him, and yield to him, and direct myself after him?
(19) I could not better model this play than by two good friends: as you see them holding one another, so we should hold ourselves to all men. But what do they do? Each does what pleases the other, each relents, gives way, suffers, does, lets what he sees be useful or pleasing to the other, and yet everything freely, without constraint. Thus each one directs and sends himself after the other, and no one forces the other to his own liking; and if one of them took hold of the other's property, the other held it finely too well for him. And recently, there is no law, no right, no compulsion, no necessity, but only freedom and favor, and yet everything happens so abundantly that otherwise one would not demand the hundredth part in any law or compulsion.
- But the stiff-necked and the unjust, who hold nothing against anyone, but want to direct and carry out everything according to their own head, they make all the world go astray and are the cause of all war and misery on earth, saying that they have done what is right for the sake of what is right; that even the heathen has said: Summum jus, summa injustitia: The highest right is the highest wrong; item Solomon Ecclesiastes 7:17: "Do not be too righteous, and do not be too wise. For as the highest right is the highest wrong, so also the highest wisdom is the highest folly. This is also what the proverb wants: When the wise fool, they fool too grossly. If God were to execute strict justice at all times, we would not live a moment. But now St. Paul praises such gentleness in Christ, saying in 2 Cor. 10:1: "I exhort you by the gentleness and gentleness of Christ," that we also should keep a measure of our sense, rightness, wisdom and prudence, and temper ourselves according to the other occasion in all things.
21 But look at the words, how finely they are set: "Let your wisdom be known to all men." Wouldst thou say, How can a man be made known unto all men? Shall we then boast of our excellence and make it known to all men? There
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be before God! He does not say, "Praise and proclaim them," but: Let it be known or experienced by all men, that is, let it be demonstrated by deed before men, so that you do not think or speak of it, but prove it by your life and work, so that everyone may see it, grasp it and experience it; so that no one could say anything else about you, except that you are gentle, overcome by public experience, although he would like to say something else about you; so that his mouth may be shut with everyone's knowledge of your efficiency; as Christ also says Matt. 5, 16: "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven"; and 1 Pet. 2, 12: "Lead a good walk among the Gentiles, that in it they may speak evil of you, as of the workers of iniquity, at the last praising God in the day of visitation." For it is not in our power to please all men with our leniency. But we do enough to show it to everyone and let them experience it in our lives.
(22) "All men" is not to be understood here as all people on earth, but all kinds of men, both friends and enemies, great and small, masters and servants, rich and poor, native and non-native, own and foreign. For there are those who are most kind and gentle toward strangers, but toward their own or toward their own, whom they are accustomed to, there is a stubborn and gnarled nature about them. How many there are who hold all things in favor of the great and the rich, and interpret, turn, and amend what they do and say in the best way; but to the servants, or to the poor and lowly, they are severe and hard, or turn all their things to the worst. Item, the children, parents, friends and blood friends everyone is inclined to interpret all things in the best and tolerate. How often one friend praises another, which is a public vice, and spares him, and is most delicately guided by him; but to his enemy and adversary he does the opposite: there he can find no good, there is no understanding nor good interpretation; but as it lies in reputation, so he reproves.
- against such unequal and piecewise
St. Paul speaks of gentleness here, and wants a Christian gentleness to be round and whole; to one as to another, whether friend or foe, everyone tolerates and holds it too well, without any regard to person or merit. For it is good by reason, and unmade naturally mild. Just as gold remains gold, whether the pious or the wicked get it. For silver was not ashes when it overcame Judas the Betrayer. So all creatures that are of God are true and remain the same toward everyone. So also gentleness, which is attained in the spirit, remains gentile, whether it be before friend or foe, rich or poor.
(24) But the blasphemous nature acts as if the gold in St. Peter's hand remained gold and became ashes in Judah's hand. So the reasonable and natural piety is lime against the rich, great, strangers and friends, and not against all men; therefore it is false, vain, lying, glittering, and all blasphemy, and a jugglery before God. Therefore see how impossible it is for nature to keep this round and spiritual leniency, and how few people are aware of such an affliction before the beautiful and fine leniency they have toward some people, and make believe that they are doing well and right that they are unkind to some people. For thus teacheth the foul and foul nature with her fair reason, which always reasoneth and acteth contrary to the spirit and the things that are of the spirit. As Paul says in Romans 8:5, "The conceit of the flesh holds back that which is even to the flesh."
(25) In these brief words Paul has understood the whole Christian conduct toward his neighbor. For he who is gentle does good to everyone in body and soul, in word and deed, and also tolerates everyone's evil and wickedness; which is nothing else than love, peace, patience, gentleness, longsuffering, kindness, weariness, and everything that the fruit of the Spirit teaches, Gal. 5:22.
26 Then you say: Yes, who would be sure to keep a morsel of bread from evil men, who would abuse such of our equality, taking all that we have, not leaving it on earth?
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Then hear St. Paulum, how abundantly he answers, to the end of the epistle. To the first he speaks:
The Lord is near.
(27) If there were no God, you would be justly afraid of the wicked. But now there is not only a God, but he "is near," he will not forget thee, nor leave thee: only be thou kind to all men, and let him take care of thee, as he feedeth and keepeth thee. If he has given thee Christ, the eternal good, how shall he not also give thee the necessities of the belly? He has much more than can be taken away from you: you already have more than all the world's goods, because you have Christ; of which Ps. 55:23 says: "Cast your concern on the Lord, and he will provide for you"; and 1 Pet. 5:7: "Cast all your care on him, for he cares for you"; and Christ Matth. 6:25 ff: Behold the lilies of the field, and the fowls of the air etc. All this is said, "The Lord is near"; and follows:
Do not worry.
(28) Have not one care for yourselves, let him care; he can care, whom ye have now known. Gentiles care who do not know that they have a God; as Christ also says Matth. 6, 31. 32.: "Do not care for your soul what you eat or what you drink, nor for your body what you do. For all these things the Gentiles seek: but your Father which is in heaven knoweth that ye have need of these things." Therefore let the whole world take and do wrong; thou shalt have enough, and shalt not sooner die of hunger or freeze, because thy God which careth for thee is taken away from thee. But who will take him away from you, if you do not let him go yourself? Therefore we have no cause to be anxious, because we have him for our Father and Creator, who has all things in his hand, even those who take and damage us, with all their goods; but always rejoice in him, and be kind to all men, as they are sure that we shall have enough in body and soul, and most of all that we have a gracious God: to those who have not, they must well take care. Our care should be that we do not worry, and
only God be glad and man be kind. The 37th Psalm, v. 25, says: "I have been young and have grown old, and have not seen the righteous forsaken, nor his children going after food"; and the 40th Psalm, v. 18: "The Lord cares for me.
But in all things let your petition be made known in prayer and supplication with thanksgiving before God.
- Here he teaches how our concern should be cast upon God, and is of the opinion: "Do not worry about anything; but if something comes that wants to worry you, as it must be that you have to have much trouble on earth, then face it: Do not oppress yourselves at all with your worries, no matter what they may be, but leave your worries and turn to God with prayer and supplication, and ask Him for everything that you want to have arranged with worries, so that He may arrange it; and do this with thanksgiving that you have such a God who cares for you and to whom you may boldly send all your concerns. But he who does not so set himself when something comes to him, but wants to measure it first with reason and rule with his own counsel, and takes care of the worries: he mixes himself in many miseries, loses joy and peace in God; and yet creates nothing, but only digs the sand, and sinks further into it and does not come out; as we then learn daily in our own and other people's experience.
(30) And this is said, that Amand should not resolve to let all things so go, and put them in God's hands, that he should do nothing, be wholly idle, nor pray for them; for he shall soon be overthrown, and fall into sorrow: but it must be contended. And for this very reason many things fall upon us, which make us anxious, that we may be driven thereby to prayer from anxiety; and the apostle did not put it in vain against one another, Take heed to nothing, and, in all things, flee unto God. Nothing and everything are contrary to one another; so that he sufficiently shows that there are many things that drive us to worry; but in all these we should worry nothing, but keep to prayer, and command and ask God for what we lack.
- here we must now see how the
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Prayer should be designed and what is a good way to pray. He gives four kinds of prayer, namely, prayer, supplication, thanksgiving and petition. Prayer is nothing other than words or conversation, such as the Lord's Prayer, psalms and the like, in which sometimes something is said other than what is asked for. Supplication is when one drives and strengthens prayer by something else. As when I ask a man by his father's will, or by something he holds dear and cherishes. So when we ask God through His Son, through His saints, through His promise, through His name; as Solomon does Ps. 132, 1: "Lord, remember David, and all his miseries." So also Paul does Rom. 12, 1: "I exhort you through the mercy of God"; and 2 Cor. 10, 1: "I beseech you through the meekness and gentleness of Christ" etc. The request is when one calls that which is at hand and which one desires with prayer and supplication; as, in the Lord's Prayer, there is one prayer and there are seven requests in it, as Christ says Matth. 7, 7. 8: "Ask, and you will receive. Seek and you will find. Knock, and it shall be opened unto you. For whosoever asketh receiveth; whosoever seeketh findeth; whosoever knocketh, it shall be opened unto him." The thanksgiving is to tell of the benefits received, and thereby strengthen the confidence to wait for what is asked for.
(32) Thus prayer becomes strong and penetrating through supplication, but sweet and pleasant through thanksgiving, and so, together with strength and sweetness, it overcomes and receives what it asks. And we see such a way of praying in the custom of the Church and all the holy fathers in the Old Testament, who always plead and give thanks in prayer. So also, the Our Father begins with praise, thanks and confesses God as a Father, and reaches Him through fatherly and filial love; whose supplication has no equal. Therefore, it is the highest and noblest prayer under the sun.
(33) And with these words St. Paul finely disguised the golden censer and revealed its secret, much of which was written in the Old Testament by Moses, how the priest should burn incense in the temple. For
We are all priests and our prayer is the censer. The first is the golden vessel, which means the words of prayer, which are precious and valuable; as there are the words of the Lord's Prayer, the Psalms and other prayers. For in all Scripture the vessel is taken for the words, because in and with the words the meaning is composed, given, and taken; as with the vessel the wine, water, coals, and whatsoever else is taken. So also the golden cup of Babylon, Revelation 17:4, is understood to be the doctrine of men, and the cup with Christ's blood in it is understood to be the gospel.
- The coals of fire are the thanksgiving and the narration of the good deed in the prayer; for that the coals mean good deed, Paul testifies Rom. 12, 20. when he leads the saying of Solomon, Prov. 25, 21. 22.: "If thine enemy hunger, feed him; if he thirst, water him. If thou do this, thou shalt load coals of fire upon his head." But they are coals of fire and burning coals; for the benefits overcome and set fire to the heart with violence. But in the law it was commanded that one should not take the coals of fire but from the altar, that is, in prayer we should not put on our works and merit, as the Pharisee did in the Gospel, Luc. 18, 11. but receive the benefit in Christ; who is our altar on which we are sacrificed, on the benefit we must give thanks and pray in it; as St. Paul says to the Colossians Cap. 3, 17: "Do everything in the name of the Lord Jesus Christ, and give thanks to God the Father through him"; for he can suffer nothing else, as he proves in Deut. 10, 1, when he set Aaron's sons Nadab and Abihu on fire before the altar, because they took coals into the censer from elsewhere than from the altar.
35 The petition is the incense, as the incense or thymes, which is put on it, so that the prayer is completed. And when St. Paul says here, "Let your petition be made known to God," he is looking at the smoke from the censer and meaning it, as if to say, "If you want to burn incense so that it will smell good and be sweet before God, let your petition be made known through supplication and thanksgiving; this is the fine sweet smoke that makes itself known to God.
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and rises up before God like a candle and a straight rod, just as natural smoke rises up from the censer. Such prayer penetrates through heaven. For thanksgiving and good deeds make us pray boldly and strongly, and also lightly, cheerfully and sweetly; as coals of fire make the smoke strong: otherwise prayer is cold, idle and heavy, unless the heart is first kindled with coals of good deeds.
(36) But how is our prayer made known before God, if it is not only made known before Him before we begin, but He Himself also comes first and gives us an opportunity to ask? Answer: St. Paul says this to teach how righteous prayer should be, namely, that it does not go to the wind and is prayed for adventurously; as those do who do not consider whether God will hear or not, they always remain uncertain, yes, more importantly, they are not heard. This is not praying or asking, but tempting and mocking God. For if someone should ask me for a penny, and believe or think that I would not give it to him, I would not hear him; I would think that he mocked me or was not in earnest: how much more will God not hear such whining? For a prayer shall be made known before God, that is, we shall not doubt that God hears us, and it comes before Him that we may surely obtain it. For if we do not believe that God hears or comes before God, it will certainly not come before Him. As we believe, so it comes. Therefore, the rising smoke is nothing else than faith in prayer, that we believe that our prayer will come before Him and be heard. And with these words, St. Paul meets what is often referred to in the Psalter: "My prayer has entered his ears," Psalm 18:7; item, Psalm 141:2: "Let my prayer come before you," and the like. Christ says Matth. 21, 22. and Marc. 11, 24.: "All that you ask in prayer, believe that you will receive it, and it will be done"; and Jac. 1, 6.: "But ask with faith, and do not doubt; for he who doubts does not think that he will receive anything from God."
37 Therefore, it is easy to notice that all over the world, the whispering in pens and monasteries is a great problem.
stern is a loud mockery and temptation of God. For such prayer is well known before men: they almost cry out, whine and bleat; but God knows nothing about it, none comes before Him, because they themselves do not believe nor are certain that it will come before Him. As they believe, so it goes; that it might be time that God's mockery and temptation were made less, and such mocking houses destroyed, as Amos calls them in the seventh. Oh, if we were to pray in such a way, what would we be unable to do? But now we pray much, and have nothing; for our prayers do not answer God. Woe to unbelief and mistrust!
And the peace of God, which is higher than all understanding, keep your hearts and minds in Christ.
See how properly and finely St. Paul teaches a Christian. First, he should be joyful in God through faith, and then gentle and kind to men. But if he says, "How can I? He answers, "The Lord is near." But how if I were persecuted, and every man robbed me? He says, "Do not worry, ask God, and let Him worry. Yes, I will become weary and desolate in the meantime? Not; the peace of God will keep you safe. Let us now see.
- This peace of God is not to be understood as peace, so that God may be quiet and satisfied with Himself, but which He gives us in our hearts so that we may be satisfied. Just as the word of God is called, which we speak, hear and believe from Him. It is God's gift, therefore his peace is hot, even to make peace with God, whether we have strife with men.
40 This same peace transcends all senses, reason and understanding. You must not understand this in such a way that no one may feel it or sense it; for if we are to have peace with God, we must ever feel it in our hearts and consciences; otherwise, how could our hearts and minds be preserved by it? When tribulation and adversity come upon those who know not how to flee to God with prayer, and are careful, they also go to and seek peace, but only that which is
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reason comprehends and attains. Reason, however, knows of no peace except when evil ceases. This peace does not hover over reason, but is according to it. That is why they rage and strive after reason, until they attain the same peace by doing away with evil, whether by force or by cunning. So he who has a wound understands and seeks health. But those who rejoice in God are content that they have peace with God, remain manly in affliction, do not desire the peace that reason determines, namely, the cessation of evil; but stand firm and wait for the inner strength through faith, do not ask whether the evil is and remains short, long, temporal or eternal; also do not think and worry how the end will be, still let God rule, do not want to know when, how, where and by whom. That is why God does them the grace again, and creates such an end to their evil, with such a great benefit that no man could have thought and wished for.
(41) Behold, this is the peace of the cross, the peace of God, the peace of conscience, the Christian peace, which makes a man also quiet by heart and content with everyone, and troubles no one. For no reason can comprehend that a man should have pleasure under the cross and peace under strife. It is a work of God which is known to no one except to him who has experienced it; of which also it is said above, on the other Sunday, in the epistle: "May God of hope fill you with all joy and peace in believing." That which he calls "peace in faith" there, he calls here "the peace of GOD."
(42) Thus St. Paul indicates that whoever wants to rejoice in God and live in peace, the devil will put a cross on him.
He must be prepared to put his peace where the devil cannot get it, that is, in God. Therefore, he must be prepared to place his peace where the devil cannot obtain it, namely, in God, and must not think how he can get rid of the devil's impetus on him; but must let him exercise his will of courage until God Himself comes and puts an end to it; in this way, his heart, mind and opinion will be preserved and kept in peace. For even patience would not last long if the heart were not at peace with itself and content to be at peace with God.
Heart and mind are not to be understood here as natural will and understanding, but as Paul himself interprets them, heart and mind in Christ, that is, the will and mind that one has and leads in Christ, and from Christ, and under Christ. This is the faith and love with all its essence, as he is minded and inclined towards God and man. This is nothing else than that he trusts and loves God from the heart, and is inclined with heart and mind to do what and more than he can for God and his neighbor. Such a mind and heart the devil seeks to avert with fear, terror, death and all misfortune, and to raise up human affairs, so that man seeks comfort and help from himself and from men; thus he has already fallen from God's care.
44 This epistle, then, is in the briefest terms an instruction of a Christian life toward God and men, namely, that he may let God be all things to him, and so be all things to all men; that he may be to men what God is to him, receiving from God and giving to men: this is summa summarum, faith and love.
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Christmas
Christmas Day; Tit. 2, 11-15
On Christmas Day.
To the Mass on Christmas Eve.
Tit. 2, 11-15.
For the saving grace of God has appeared to all men, chastening us to deny ungodliness and worldly lusts, and to live chastely, righteously and godly in this world, waiting for the blessed hope and appearing of the glory of the great God and our Savior Jesus Christ, who gave Himself for us, that He might redeem us from all unrighteousness, and purify for Himself a people for His own possession, diligent in good works. Speak and exhort these things, and punish with all earnestness. Let no one despise you.*)
1 It is written in the book of Nehemiah, Cap. 4, when they were rebuilding Jerusalem, that they were building with one hand and had a sword in the other, because of the enemies who were trying to stop the building. St. Paul interprets Titus 1:9 to mean that a bishop, pastor or preacher should be powerful in the Holy Scriptures to teach and admonish, and also to defend the opponents. So that one needs the word of God in two ways, as of bread and as of the sword, to feed and to fight, in times of peace and in times of war; and thus with one hand to build, to improve, to teach, to feed Christianity, with the other to resist the devil, the heretics, the world. For where there is no resistance, the devil has soon spoiled the pasture, to which he is even hostile. Therefore let us (if God gives grace) handle the gospels in such a way that we not only feed our souls in them, but also teach them as a suit of armor and fight with them against all enemies, so that we may be armed with pasture and weapons.]
2 First, St. Paul teaches in this epistle what Titus and every preacher should preach to the people, namely, Christ and nothing else; so that the people may know what
*) In the printing of the text, a has the marginal gloss to the words: "that would be diligent to good works" (v. 14): "that would earnestly press on to do good works".
D. Red.
**) This § is omitted in the f and g editions and indented after the words: Harnisch dieser Epistel. S. Columne 124. D. Red.
Christ, and why he came, and what fruit he brought forth for us, saying, "The grace of God has appeared," etc., that is, it is manifested and glorified. How did this happen? Through the apostles and their preaching it was proclaimed in all the world. For before Christ arose, it was still hidden, and Christ alone walked in the Jewish land, still unexplained. But after his departure he gave the Holy Spirit, of whom he said before Joh. 16, 14: The Spirit of truth, whom I will send, he will transfigure me. Now the apostle's opinion is that Christ came, not to walk here on earth for himself alone, but for our good; therefore he did not remain with or in himself, but after his ascension he proclaimed, preached, and said publicly in all the world before everyone such goodness and grace of his; nor did he let such a revelation and proclamation remain alone, and be only a speech or a hearing, but bring forth fruit in us. For it is such a revelation and proclamation that instructs us to renounce, forsake, and put away all ungodly things and all earthly, worldly lusts or desires, and so henceforth to lead a sober, justified, godly life.
The right text has thus: "The saving grace of God has appeared" etc. That he might condemn the grace of the world and of men, as being harmful, damnable, and unfit; and thereby cause us to lust for the things of God.
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of divine favor and grace, and teach us to despise human favor and grace. For whoever wants to have God's grace and favor must consider all other graces and favors; as He says Matth. 10, 22: "You will be hated by all men for My name's sake"; and Ps. 53, 6: "God has destroyed their bones who want to please men"; and Paul Gal. 1, 10: "If I had wanted to please men until now, I would not be Christ's servant. Therefore, where the healing grace of God appears and is proclaimed, the harmful grace of men must be concealed and obscured; and he who wants to recognize and taste the former must despise and forget the latter.
4 He says that it appeared or was proclaimed before all men, because Christ commanded them to preach the gospel in all the world to all creatures. Paul also says in many places, especially Col. 1, 23: "The gospel that you heard was preached before all creatures under heaven," that is, it was preached publicly so that all creatures could have heard it, or rather all men. For before Christ preached in the Jewish country alone, and the holy Scriptures were with the Jews, as the 76th Psalm v. 2 and the 147th Psalm v. 19 say. But after that it is left free, and no place is appointed for it; but as the 19th Psalm v. 5. says, "Into all countries its voice went out, and into all places of the world its word." This is what the apostles said.
005 But wilt thou say, Was not this done in the apostles' days? for Germany was converted eight hundred years after the apostles, and now many isles and countries are found, to whom nothing hath appeared of such grace in fifteen hundred years? Answer: The apostle speaks of the nature of the gospel; for it is such a sermon, which is thus begun, and ordained to come into all the world, and in the apostle's time had already come into the greatest and best part of the world. But no sermon of this kind was begun before, nor was it ordained; for the law of Moses was written to the Jewish people alone. Therefore
because most of it had happened and had to happen completely, as it still happens: so the Scripture calls it as if it had happened. For the Scripture has a way of speaking that is called almost common,
That is, when one speaks of a whole thing, of which only one piece is thus. As if Christ had lain in the grave three days and three nights, when he had lain in it only one day, two nights, and two parts of two days, Matt. 12:40. Thus he says, Matt. 23:37, Jerusalem stoned the prophets, when there were many pious people in it. Thus it is said, "The clergy are stingy," when there are many pious people among them. And this is almost a common way of speaking in all languages, especially in the Holy Scriptures.
(6) Thus the gospel is preached to all creatures at that time, for it is such preaching as has gone forth, begun, and been ordained to come before all creatures. In this way a prince would say, when his message is finished at his court and has come up to the street, "The message has gone to this or that one, if it has not gone at all. So God has let his gospel go out before all creatures, but not as soon as everything has happened. That is why the prophet Ps. 19:5 said, "Her voice has gone out into all the earth"; not, "It has already come into all the earth, but it is on its way and goes out into all the earth. So Paul also means, "It is preached and made manifest to all men without ceasing, and is already on the way and has come to pass, but not at all.
7 Two things teach us the appearance of such grace, as St. Paul says here: renounce the ungodly nature and worldly pleasures; we must explain them. The little word, impietas, which the apostle calls asebia in Greek, and resa in Hebrew, I cannot obtain with any German word, therefore I have called it an ungodly being; although even the Latin and Greek do not entirely obtain the Hebrew. For resa actually means the sin of not honoring God, that is, of not believing him, trusting him, fearing him, not surrendering to him, not
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and be one God: in which sin the gross external sinners are deeply stuck, but much more deeply the wise, saints, scholars, clergy, who are pious before the world and themselves, relying on their works. Recently: All those who do not surrender and live on the mere goodness and grace of God are all impii, ungodly, even if they raised the dead with great holiness, were virgins and full of all virtue. I would like them to be called merciless or faithless people. Well, let us call them ungodly. For this is why Paul says that the saving grace appeared to the ungodly, so that they might become rich in grace and rich in God, that is, so that they might believe, trust, fear, honor, love and praise God, and thus turn the ungodly nature into a godly nature.
8 For what good would it be for the saving grace of God to appear if anyone were to become godly or live a godly life through something else? as St. Paul says here, it is preached and revealed for this reason, so that we may renounce the ungodly nature and live a godly life from now on, not through ourselves or from ourselves, but through it. Therefore, no one reviles the same grace more highly, nor does anyone contradict such an appearance more horribly, than the glib and godless saints, who do not want to leave their things, sin and be condemned, still find much good in themselves, and without grace work much merit according to their good opinion, as they think. But God does not consider any work good, nor is it good, that he himself does not work in us through his grace. Therefore, that he might work much of the same in all of us, and that our works might cease, he has manifested his saving grace before all men.
(9) The first evil of all men is that they are godless, unholy, and without mercy. In this is first understood the unbelieving heart, then all thoughts, words, works and the whole life, which is led from and in such an unbelieving heart, that he who is left to himself, lives and walks only by natural ability and reason; which nevertheless shines so beautifully and greatly that even the true saints do not shine so. But in it they seek only their own property,
may also not live and walk in honor of God, even though they boast, pretend and pretend more than the true saints, of which the Scriptures say much. For it is a great, extensive, yet very subtle evil, such a godless, merciless nature, that those who walk in it may never recognize it, nor believe it when it is told to them; that the prophet Ps. 32:2 calls it, not a rational, worldly, carnal, but a spiritual cunning, which deceives not only the reason, but also the spirit of man.
10 And recently, one must believe it more than feel it. For if God lets his grace be proclaimed to all men, that they should renounce the ungodly nature, one must believe him as the one who knows our heart better than we do, and confess, if our things were not ungodly, damnable, he would not let his grace cry out to turn such things. It would be a fool to give a medicine to one who is not sick. Therefore God must become a fool in the sight of those who, according to their own judgment and feeling, do not want to believe that all their things are ungodly, damnable and lacking in His saving grace, which is terrible. Therefore he says Matth. 21, 32, how the chief priests, scholars and clergy did not believe John the Baptist, who called them to repentance, but they did not want to know of any sin. All the prophets were strangled because they punished the people for this sin, but no one wanted to believe them, no one thought that such sin was in them. For they judged according to their own feelings and conceits and works, not according to God's word and judgment, which He presented through the prophets.
(11) Therefore St. Paul uses here a very brave word, in Greek paedeuusa, that is, to instruct, as one instructs children anew, which they have never heard nor known before, who also do not judge according to their reason, but according to the word of the Father: what he interprets to be useful or harmful to them, they thus hold, believe and follow. But the wise and great are shown cause to understand by reason what is useful and what is not.
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or useless. The saving grace of God also wants to have such children as disciples, so that, although we do not think so, we should believe that our nature is godless and damnable, and thus receive grace and follow it. Therefore Christ says Matth. 18, 3: "If you are not converted and become like young children, you will not enter the kingdom of heaven"; and Isa. 7, 9: "If you do not believe, you will not stand. Thus the divine, saving grace not only appears to help us, but also teaches us to recognize that we need it, because it indicates by its appearance that all our being is ungodly, merciless, damned. Therefore, the 119th Psalm v. 7. almost begs that God would teach him His judgment, His law, His commandment, so that he would not act according to his own judgment and feelings; as God has forbidden in Deut. 12, 8: "You shall not do what seems right to you."
(12) The other evil part of man he calls the worldly desires; in it he understands all the disorderly nature that a man leads against himself and his neighbor; just as the first, the ungodly nature, understands all disorder against God. But see how bravely also these words are set: Desire, worldly. For "worldly" he calls them, that he may comprehend all evil desire, whether of goods, lust, honor, favor, and all that the world may have, wherein a man may sin with lusts. Nor does he say that we should renounce worldly goods or their customs. The goods are good and God's creatures; so we must use their service for food, drink, clothing and other necessities, none of which is forbidden: but the desires of the same, the clinging, the attachment, these are forbidden, and we must renounce them; for these lead us into all sin against ourselves and our neighbor.
(13) This also condemns the ungodly creatures, who, though they walk in shameful garments and do evil deeds for fear of disgrace or the torment of hell, are full of the evil desires of good, honor and violence. And is there no man who loves this life so much, who fears death so much, and who loves here so much?
They do not pay attention to the worldly desires in which they are drowned, and do many works in vain. It is not enough here to do away with worldly works or words alone; worldly desires should be done away with, so that we only need this life and all that is in it, and do not respect it, only think about going out into that life; as then follows in this epistle, that we should wait for the future etc.
(14) Now here we see that the grace of God reveals how all men are full of worldly desires, although some hide the same with glitter. For if anyone were without them, grace would not have been revealed, nor would it be salvific, nor would it have appeared to all men, nor would it indicate that such desires are to be put away. For he who does not have them must not put them away, nor does this saying of Paul's apply to him. He does not have to be a man, so grace is not necessary or useful to him, it must not appear to him. What might he be then? Without doubt a devil, eternally damned with all his holiness and purity; however, if they hide all worldly desire, they may not hide that they like to remain in this life, unwilling to die; so that they show how ungracious they are, and all their being is ungodly and worldly; nor do they see such their ungracious dangerous affliction.
015 He saith also, We shall renounce or abjure, that he may put away many foolish ways, which are made up by men to be godly. For some run away into the deserts, some into monasteries, some separate themselves from the people, and pretend to escape from the ungodly being and worldly lusts with physical flight; some with torture and destruction of the body, so that they have done more to him with hunger, thirst, waking, clothing, and work than nature could bear. Yes, if the ungodly nature and worldly desires were painted on the wall of the house, you would want to run out of it; or were knitted into the red skirt, you would want to take it off and put on a gray one; or were growing in your hair, you would want to let yourself be shod and make a plate; or were
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baked into the bread, thou wouldest eat roots for them: but now they are in thy heart, and possess thee through and through, whither wilt thou run, that thou wilt not take thyself? what wilt thou do, that thou wilt not be under? what wilt thou eat and drink, that thou wilt not be with? lately, what wilt thou do, that thou wilt not be thyself, as thou art in thyself? Dear man, the great irritation is in you, and you must run and flee from yourself first, as Jacob says Cap. 1:14: "Every man sins, being provoked and seduced by his own lust."
(16) Therefore, it is not the opinion that only the outward cause of sin should be avoided; but, as St. Paul says here, it should be avoided that the desires in us are killed, so that no outward stimulation may harm us: that is rightly avoided. If they are not killed, no escape from external irritation will help. Yes, we must remain in the midst of irritations, and learn to renounce lusts and ungodliness by grace, as the 110th Psalm v. 2. says: "You shall rule or be subject in the midst of your enemies." Strife, not flight, work, not rest must be here if we are to acquire the crown.
(17) Thus we read of an old man who could not stay in the monastery because of the suffering of the irritations, but intended to serve God in peace in the desert. While he was inside, his water jar fell over and he put it back together, but it fell over. Then he was angry and broke the jar into pieces. Then he struck within himself. Behold," he said, "I cannot have peace with myself alone, now I see that the affliction is in me; and he went back to the monastery, gave himself up to the affliction of irritation, and taught henceforth not to curb worldly desires by fleeing, but by renouncing them.
18 He further shows how we should live according to the renounced ungodly nature and worldly desire, and says that we should live soberly, justifiably, godly in this world. He gives a fine common rule and life, according to all classes and evenly; does not establish sects, does not make a distinction among men, as the doctrine of men does. The first is sobriety, in which he observes everything.
The first thing a man must do for himself is to mortify his own body and keep it in good health. Our text calls such things sobriety, which St. Paul calls sophron in Greek. Paul calls sophron in Greek, which means not only sobriety, but moderation in all changes of the body or flesh, as there are: Eating, drinking, sleeping, clothing, words, face, gestures, which in German is called an honorable life, and a well-mannered person who knows how to keep himself finely moderate, chaste and brave in all such things, so that the person does not lead a wild, insolent, free, disorderly life in eating, drinking, sleeping, words, face and gestures. He also says above, v. 4, that the old matrons should teach the young women and train them to such respectability and honesty.
19 It is true that eating, drinking and being full most of all hinders and hinders such an honorable life, but being sober is a great encouragement and help to it. For as soon as a man is too full, he can never keep to himself, all five senses become wild and naughty; as experience teaches that when the belly is full of food and drink, the mouth is also full of words, the ears full of desire to hear, the eyes full of desire to see, the whole body lazy, sleepy and unenthusiastic, or too wild and desolate, and all the limbs are equally out of discipline and reason, and there is no longer any rule or measure. Therefore it is not quite bad in our text verlateinischt, sobriety; for also in Greek, asotos and sophron are, as in German, gluttony and moderation. Also, if we look at the Latin, sobrius does not mean sober, that one has not eaten or drunk in the morning; but sobrius and ebrius are also opposite, as in German, drunkenness or gluttony and sobriety. We Germans also call a person sober who is not drunk or full, but fine with himself and moderate, even though he has eaten and drunk.
020 Now behold what good works the apostle teacheth. He does not call to walk, does not forbid this or that food, does not teach to wear such or such clothes, does not teach the
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Or fast the day; as those do who by human laws cast themselves out, and base their spiritually good life in dissimulation of garments, food, hair, days, want to be pious with it, that they do not go in a mean way with garments, places, food, times, gestures, and have a right name in the gospel, that they are called Pharisaei, the cast out or set apart, whom the prophet Ps. 80, 14. calls them monios, that is, a special one, that is, they are called a wild sow that goes alone and special. Henceforth we will also call them peculiars, so that they may be recognized. But they devastate the vineyard of God, as the same Psalm laments. For such Pharisees and specials, with their own special clothing, food, days, and gestures, are very glittering, and easily draw the crowd from the common road into their ways, so that, as Christ says, even the elect may not remain before them.
(21) Therefore we learn from St. Paul that no food, no drink, no color, no dress, no day, no habit is forbidden or ordained, but all things are free to all, only that they be kept sober and temperate. Things are not forbidden, as has been said above, but disorder, excess, and abuse are forbidden; but where there is a distinction and selection of food, clothing, place, and days, there are certainly laws of men, and the evangelical Christian doctrine and freedom are not, and in the end only hypocrisy and pretense come of it, yet neither temperance nor sobriety. Therefore use all things on earth, which, when and where you want, and thank God, as St. Paul teaches; only beware of excess, disorder, abuse or fornication in them, and you will go the right way. Do not be mistaken that holy fathers have instituted orders and sects, such and such food and clothing, done so and so. They have not done it to set themselves apart from others, otherwise they would not be holy; but it has pleased them so, and they have exercised their moderation in it. In whatsoever thou wilt, and remain free, thou shalt not cleave to such ways and creatures, as if they were the right ways of a good life; for thou shalt not be bound by them.
become an eccentric and lose the fellowship of the saints: beware of it with diligence. One must fast, one must watch, one must work, one must wear little clothing etc. But do this when you think your body needs fasting and moderation; do not set apart a day or place for it, but do it on whatever day necessity and moderation demand. This then is right fasting, and fasting every day, and abstaining from worldly lusts; so teacheth the gospel, which is the people of the New Testament.
- The other, that we should be justified in life; but there no work nor time is determined and set apart, that the way of God may ever remain free and common, and everything is set apart in every man's own care, that he may do right, freely, when, where, and to whom it may come to pass. For in this piece St. For in this passage St. Paul teaches how we should behave toward our neighbor: to him we owe righteousness; which is in the two: that we do to him what we would have him do to us, and leave what we would have him leave to us, that is, if we do him no harm or harm to his body, wife, children, friends, goods, honor, and all that is his; again, help and assist him where we see that he needs us, with body, goods, honor, and all that is ours. For righteousness is doing to each his due. O how small a word is this, and so far-reaching! O how few walk in this way of righteousness, who otherwise live well. We do all things without what the saving grace reveals to us and instructs us to do.
(23) This must be spread out so that even our enemy may be understood through our neighbor. But this way is completely overgrown, much more than the way of moderation; even though it has been torn down by food, clothing, vestments, and splendor so exuberantly and more than superfluously, it is completely devastated and lies unpaved; meanwhile, God has not commanded us to do any of these things. O Lord God, how wide has hell opened its jaws, when
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Isaiah Cap. 5, 14. says; and how narrow the door of heaven has become through the cursed doctrine and the sin of the ecclesiastics and Pharisees. The painters are prophets, ignorantly indicating how things stand now. They paint hell as a wide open dragon's mouth and the door of heaven as closed. O woe to the painting!
(24) Therefore, do not ask what you should do externally; look at your neighbor and you will find a thousand things to do. Only do not deceive yourself; do not think that you will get to heaven by praying and going to church, or by making offerings and making memorials, if you pass over before your neighbor. If you pass over here before him, he will lie there in the way, so that you must pass over again before the gates of heaven, like the rich man who left Lazarum lying at his door. O woe to us priests, monks, bishops and pope! What do we preach? What do we teach? How do we lead the poor people from the streets! One blind man touches another, both fall into the pit. Such things should be taught, as St. Paul also says at the end of the epistle.
(25) The third part, that we live godly, teaches how we should conduct ourselves toward God; thus we are perfectly skillful toward ourselves, toward our neighbor, toward God. Now, as it has been said above that impietas is the ungodly, graceless, godless being, so again pietas is the divine, gracious, believing being; that is, to trust in God, to rely solely on His grace, to disregard no work, unless it be wrought by Him in us with grace, so that He may be recognized in us, thereby honored, praised, lauded and loved. And recently it is written in the two that we fear him and trust in him, as the 33rd Psalm v. 18. and the 147th Psalm v. 11. sings: "God is well pleased with those who fear him and trust in his goodness." Fear is that we believe that all our things are an ungodly being, as the appearance of his grace shows us; therefore we fear him, and from such a being we hasten to come and henceforth guard against it. Trust (confidence) is that we do not doubt that he will be gracious to us and make us godly, gracious people.
Behold, then man leaves God in the bridle, he gives himself to Him, does nothing of himself, lets God rule and work in him, so that all his care, fear, petition and desire is without ceasing, so that God does not let him lead his own work and life, which he knows to be ungodly and worthy of wrath, but would rule him and work in him with grace: from this then grows a good conscience, love and praise to God. Behold, these are pii, godly, grace-filled people, who walk and trust not in reason nor nature, but only in God's grace, always fearing lest they fall out into their own reason, conceit, good opinion and self-invented works; of this David made the whole 119th Psalm. All the verses of this Psalm ask the same thing, of which there are a hundred, six and seventy; so great is this divine way, and so dangerous is nature, reason and the doctrine of men, that no one can sufficiently fear and guard against it.
27 Behold, God does not require of you to build churches, to build walls, to make foundations, to hear masses, this or that; but such a heart and life as walk in his graces, fearing other ways and lives apart from grace. No more can you give him, for he gives everything else to you, as he says in Ps. 50:12, 14, 15: "O Israel, do you think that I ask for your offerings and sacrifices? for all that is in heaven and on earth is mine. This is my service, that you praise me, and make your vows to me; call upon me in your afflictions, and I will help you, and you will honor me. As if he were to say, "You have vowed to me that I shall be your God." This also means, "Let me work, do not work anything of your own; let me help you in your needs, turn all things over to me, so that I alone may do what you live for; then you can know, love and praise me and my grace; this is the right road to blessedness. Otherwise, when you work yourself, you also praise yourself and do not respect me, do not let me be your God, become unfaithful and break your vows.
(28) Behold, this is the right worship, for which there are no bells, no churches, no vessels, no ornaments, no lights, no candles.
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There is no need of organs or singing, of paintings or pictures, of tablets or altars, of plates or caps, of incense or sprinkling, of processions or crucifixions, of indulgences or letters. For these are all human fables and essays, which God does not respect, and which obscure the true service of God with their glitter. The only thing that is necessary is that the Gospel be well practiced and that such a service be made known to the people, which is the right bell and organ for this service.
- He also says that we should live in this way in this world: first, that we should not live by works, but that our whole life should be like this while we are here; for as Christ says, "He who endures to the end will be saved," Matt. 10:22. Some may do something at times, but life is not here, nor does it last to the end. Secondly, that no one may save his good life until after this life, or until death; for here in this life must come to pass what we are to wait for in that life.
(30) Now many rely on purgatory and live to the end as they desire, wanting to help themselves with vigils and masses: they should well realize it. It would be good, therefore, that Purgatory were never recognized; it lays waste so much property, makes many monasteries, convents, priests and monks, so that these three parts of the Christian life are greatly suppressed; yet God has not commanded nor spoken of Purgatory, and may God grant that not all or some of it be deception.*) For what God does not establish is indeed dangerous to accept and build upon, so that we can hardly remain if we build upon God's statutes, which cannot waver. Truly, this saying of Paul's strikes hard against purgatory, because he wants to have lived well in this world, that I would not like to suffer such a blow to my faith. Not that I would still suffer purgatory at the time [namely, when one
*) Instead of "that not quite" etc., f g: "that not be a vain, mendacious, and faked deception".
D. Red.
- year*] but that it is dangerous to preach, because God's Word and Scripture say nothing about it, even if it were true in itself.
But rather he says "in this world", indicating the power of God's saving grace, that the world is so evil that a godly man must live alone, without example, like a rose among thorns, and suffer from it all kinds of misfortune, contempt, shame and sin. As if to say: Whoever wants to live soberly, justifiably, divinely, must forsake all enmity and take up the cross. He must not be led astray, even if he should live alone, like Lot in Sodoma and Abraham in Canaan, among vain, drunken, lewd, unjust, false, ungodly people. It is the world and remains world, to which he must express himself and live contrary, punish them in their worldly desires. Behold, that is to live soberly in the midst of the house of gift-giving, chastely in the midst of the evil house, godly in the midst of the house of dancing, justifiably in the midst of the pit of murder. Such a world then makes this life narrow and vexatious, that man desires, cries out and calls for death and the last day, and waits for it with great longing, as follows. Grace must lead such a difficult life; nature and reason are lost here.
And wait for the blessed hope.
(32) There he shows a proper distinction between a godly life and all other lives, so that each one may feel how near or far he is from a gracious life. Come near, all ye that are well alive, and let us ask whether these words please them, whether they are so skillful as to wait for the last day, whether they regard the same not only as a deceptive thing, but also as a blessed thing, to be hoped for with high desires and comforting confidence. Is it not true that all human nature dreads the day? Is it not true that if it were up to them, they would never want the day to come, and before that the shining saints? Where is the nature then? Where is
*) f g
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the reason? Where is the free will, which they praise as inclined and strong for good? Why, then, does he flee and be terrified not only of this good, but also of God's glory and blessedness, which the apostle here calls a blessed hope, in which we shall be blessed? What hinders him here, because he is hereby decided to lead an ungodly, merciless, damnable life, which he does not want to let be evil and ungodly except in view of this day? What is more ungodly than striving against God's will? But does he not strive against God's will who flees this day, in which God's glory shall be revealed, and does not wait with love and desire? Therefore look at it, who does not desire this day, does not wait with love and desire, he is not in a divine life, even if he woke up the dead.
Thou wouldst speak thus: Yes, so few people would be in a right life, before the eccentrics and clergymen, who flee this day and death more than all others. That is what I said above, how these same eccentrics only lead themselves and others off the right path and disturb God's ways. For here one can clearly see how reason and nature are not able to do anything with all their works, because they only resist God, and how necessary the saving grace is that our works fall away and God alone works in us, so that we can come out of ourselves and our ungracious nature into a supernatural, gracious, divine world, grace-filled, divine life, which not only does not fear this day, but also waits for it with joy and desire, eagerly and comfortingly, as it is further said in the Gospel of the other Sunday.
(34) Behold, it is not nature nor reason that teaches us this, but the grace of God that appears. Behold, this grace not only makes us renounce worldly desires, but also makes us abhor them, desire to be rid of them, and become weary of the whole of life; in addition, it instills a divine nature in us, so that in all confidence we pray to God with joy and hope for His future. So let it be done for us.
35 Now let us move the words. He
calls it a "blessed hope". This he sets against this miserable, unhappy life, in which no more than all misfortune, danger and sin hunt us down and torment us, if we want to be pious, so that everything that is here should be a burden to us and strengthen such hope; as also happens to those who practice soberly, justifiably and godly living. For the world suffers them not long, must be disagreeable to all men, as Paul saith Rom. 5:3, 4, 5: "We suffer persecution to be a precious thing unto us, and glory in it. For we know that persecution is useful to teach patience, but patience makes us approved, but approval makes us hopeful, hope does not put us to shame." So our eyes are closed to the worldly visible things, and hope toward the eternal, invisible things, all of which is done by grace through the cross, into which the divine life brings us, which is unpleasant to the world.
And appearance of glory.
This future is called by St. Paul epiphaniam, that is, appearance or revelation, as he said grace appeared and was revealed above, epephane etc.. Therefore the little word "future" is not sufficient in Latin. For the apostle wants to make a difference between this last future and the first. The first was in humility and contempt, so that few knew him, and he was not revealed to the world except in faith through the gospel. He is still hidden; but on the last day he will appear in bright, manifest clarity and glory, so that his clarity and glory will be revealed to all creatures and so remain revealed forever. For the last day will be an eternal day, as it appears at the first moment, when all things will be open, all hearts, all things. That is called the appearance of his clarity, or his glory. There one will neither preach nor believe. Then everyone will see and feel, as in broad daylight, all things. That is why he also speaks of "the great God". Not that there is another God who is small, but that God is great.
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has not shown his greatness, his majesty, his glory, his clarity until this day. Now you see him in the gospel and faith, that is a small, narrow face, there God is small and little understood: but then he will let himself be seen according to his greatness and majesty.
37 These are comforting words to all who live soberly, justly, godly. For he speaks: The clarity will not be of our enemy or judge, but of our Savior Jesus Christ, who will then make us fully blessed, and also for this reason will keep the day and appear so great that he will redeem us from this world, in which we must suffer so much for the sake of a good life and for his sake; so that, in view of such a future and great honorable redemption, we may be able to endure the persecution, torture, shame, harm and death of the world all the more cheerfully and comfortingly, and persevere more steadfastly in the divine life, relying on and defying such a Savior Jesus Christ.
Again, the words are terrible to the worldly hearts and godless people, who do not want to suffer the persecution of the world for the sake of the divine essence, but want to live here in peace, and thus be pious, so that no one should be hostile or burdensome to them. But the nefarious, insolent, obdurate people do not heed these words, nor do they think to come to the day, they run like mad beasts, blind and heedless into this day and abyss of hell. Now you may ask: How do I come to such a divine being, that I may thus wait for the day, since my nature and reason flee such and are not able? Now notice what follows:
Who gave Himself for us.
(39) For this reason things are presented to you in such a great way that you must recognize and confess your inability, completely despair of yourself, and thus, humbled in right reason and truth, recognize how you are nothing, ungodly, ungracious, and lead an unholy life. Behold, humility teaches the grace that has appeared through the gospel, and this same humility makes you quite greedy for grace and addicted to salvation. But where such humble
The door of grace is opened to you, it does not remain outside; as St. Peter says, 1 Peter 5:5: "God resists the proud and gives His grace to the humble," and Christ said many times in the Gospel: "He who exalts himself is humbled, he who humbles himself is exalted" etc.
(40) Therefore the blessed gospel is held up to you, and makes the saving grace shine to you, and shows you what you should do further, so that you do not despair. For this is the gospel, this is the light and appearance of grace, which the apostle says here, namely, that Christ gave himself for us etc. Therefore hear the gospel, open the eyes of thine heart, and let saving grace appear, enlighten thee, and teach thee what thou oughtest to do. This is the sermon that is preached before all men, as said above, and here declares itself what the grace that has appeared is.
For thou shalt put far from thee the error of thinking that thou hearest not the gospel, when thou hearest the epistle of St. Paul, or of St. Peter. Do not let the name epistle mislead you, it is the mere gospel all that St. Paul writes in his epistles; as he himself calls Rom. 1, 1. and 1 Cor. 4, 15. Yes, I may say that in St. Paul's epistles the gospel is the gospel. Paul's epistles the gospel is clearer and lighter than in the four evangelists; for the four evangelists have described Christ's life and words, which are not understood until after the future of the Holy Spirit, who glorifies him; as he himself says: but St. Paul writes nothing of Christ's life, but clearly expresses why he has come and how he is to be used. What is the gospel but the preaching that Christ gave himself for us, that he redeemed us from sins, that all who believe this should certainly be redeemed in the same way, and so despair of themselves, holding only on to Christ and relying on him? This is a lovely, comforting speech, and goes well into such hearts that despair of themselves. That is why the gospel in German is called a sweet, good, gracious message, which gladdens and lifts up a sorrowful, frightened heart.
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42 Therefore see that thou believe that what the apostle saith unto thee in the gospel is true, that Christ gave himself for thee, that he might redeem thee from all unrighteousness, and make thee clean for thine own inheritance. Here it follows, first, that you must believe and confess that all your being is impure and unrighteous apart from Christ and in yourself, letting nature, reason, art, and free will be nothing; otherwise you would prove this gospel false. For Christ, according to the gospel, did not give himself for the righteous and pure. If righteousness and purity had been there, why would he have given himself in vain for them? It would have been a foolish giving. Secondly, you must believe that it is true that he gave himself for you, that through his giving your uncleanness and unrighteousness will be removed, and that through him you will become pure and righteous. If thou believest this, the same faith worketh all these things. For his giving for thee can in no other way cleanse thee and make thee righteous, but by such faith; as St. Peter saith Acts 15:9: "By faith he made hearts clean." Therefore you also see that Christ is not given to you in your hand, nor put into a box, nor put into your bosom, nor put into your mouth: but he is brought before you by the Word and the Gospel alone, and held up to your heart through your ears, and offered to you as the One who gave himself for you, for your unrighteousness, for your uncleanness. Therefore you cannot receive him with anything but your heart. This is what you do when you look up and say with your heart, "Yes, I believe it to be so. Behold, he entereth into thine heart by the gospel in thine ears, and dwelleth there by thy faith. Then thou art pure and righteous, not by thy works, but by the guest which thou hast received in thine heart through faith. Behold, how rich and precious these are.
43 If then such faith is in you, and you have Christ in your heart, you must not think that he comes poorly. He brings with him his life, spirit, and all that he is, has, and is able to do. Therefore speaks
St. Paul, that the Spirit is given not for works, but for the sake of the gospel; when this comes, it brings Christ, Christ brings his Spirit with him: then man becomes new and divine; all that he then does is well done. Nor does he walk idly, for faith does not rest or celebrate, but does and speaks of Christ without ceasing. So the world is awakened against him, not wanting to hear or suffer. Then the cross begins, and the cross makes this life grievous, and the last day desirable. Behold, this is the gospel and appearance of the saving grace of God.
- How can the last day and death be frightening to such a heart? Who will do it, when the great God and Savior, Jesus Christ, who is the last day, stands on his side and before him with all his clarity, greatness, majesty and power? There is no other who will keep the last day, but the very one who gave himself for us. So he will never deny himself, and will confess that he gave himself for your sin, as you believe. What then will sin do, if the judge himself confesses that he has taken it away by himself? Who wants to accuse? Who wants to judge the judge? Who wants to overcome him? He is more valid than the countless world with all its sins. If he had not given himself, but something else for it, then one would still be much mistaken. But what will now frighten, if he has given himself for it? He himself would have to be condemned before sin should condemn him for whom he gave himself.
O great certainty is here. It is only in the faith that it is strong and does not waver. Christ will certainly not waver; he is firm enough. Therefore, we should practice our faith by preaching, working, and suffering, so that it may be established and strengthened. For works will not help here. The evil spirit will also only provoke faith, knowing full well that this is what is at stake. Oh that we do not recognize our goods and leave the gospel with the saving grace of God in darkness!
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But woe to you, pope, bishops, priests and monks, what are you doing in the church and in the pulpits? Now the words want to move you in particular.
That he might redeem us.
He gave himself to redeem, not for himself, but for us. So it is certain that we have been imprisoned. How then are we so insolent and ungrateful, and still give so much to the free will and reason of nature. If we say that something in us has not been caught in sins, we are doing a disgrace to his grace that redeemed us, according to the gospel. Who can do anything good that lies captive in sins and uncleanness? It seems good to do our thing, but it is not good in truth, or the gospel must lie with Christ.
Of all injustice.
47 He calls "unrighteousness" anomias, which is actually everything that does not follow the law of God, and understands both transgression of the spirit and body. Of the spirit, by the ungodly being, which is called impietas; of the body, by the worldly desires. Therefore he adds "all," so that he understands both sin and wrong, body and soul, that Christ redeems us completely. This is said against the saints of works and special men, who redeem themselves and others by the law or their reason and free will from some unrighteousness, that is, they leave and ward off the outward works by commandment, chastisement, punishment or reward and enjoyment. But this is the froth of unrighteousness; the heart still remains full of ungodly, ungracious nature and worldly desires, and are neither righteous in body nor soul. But Christ, redeemed by faith from all unrighteousness, sets us free again to live divinely and heavenly, which we were not able to do before in the prison of unrighteousness.
And cleaned him himself.
(48) Sin does two harms: the first is that it takes us captive, so that we can do no good, nor know, nor will, thus depriving us of freedom, of the
Light and power. From this follows the other harm, that we, thus forsaken of good, must work nothing but vain sin and uncleanness, and must build the infernal Pharaoh his land in Egypt with sour, hard labor. When Christ comes through faith, he delivers us from the prison of Egypt, sets us free, and gives us strength to do good. That is the first gain.
The whole exercise of our life is to sweep out the unrighteousness of the merciless, worldly being from body and soul, so that this whole life until death is nothing but a cleansing. For faith, though it redeems us at once from all the guilt of the law and sets us free, yet evil inclinations still remain in body and soul, like the stink and sickness of prison. With this, faith works to cleanse everything completely. Just as in the Gospel, John 11:44, Lazarus was raised from death with a voice, but the death cloth and bandage had to be taken off afterwards. And the half-dead man, whom the Samaritan bandaged and brought home, had to lie in the stable for a while and become completely healthy.
A people for ownership.
50 The word periusion means something of one's own, as if one possessed a particular inheritance or possession. For God's people are called God's inheritance in Scripture, so that just as a householder works, practices and improves his inheritance, so also Christ, through faith, our Lord, drives and works us to become better and more fruitful every day. Behold, not only does faith make us free from sins, but it also makes us Christ's own inheritance, of which he takes care and protects us as his own. Who can harm us if such a great God is our heir?
That would be diligent to good works.
(51) That we are his inheritance is said against the ungodly being. But that we should be diligent or industrious for good is said against the worldly desires: so that we, through a godly nature and life
124 L. 7, 160-182. On Christ Day. W. XU, 166-168. 125
To be his own inheritance, and by sober and justified living to do good works; by inheritance to serve him, by good works to serve our neighbor and ourselves. But rather an inheritance than good works. For good works are not done without a divine being, and says that we should be zealous, zelotae, that is, that one should always think to come before the other and overcome with good-doing, as if we wanted to quarrel and fight about which one could do good to the other and to everyone first and most; that is actually called zelotae. Where are they now?
Such talk and admonish.
52 O Lord God, a useful command, that such things as this epistle has taught should not only be preached, but also always urged, admonished, awakened, to lead the people to faith and right good works. They must always be urged and admonished, whether we know it or not, so that God's word may go forth.
O pope, bishop, priests, monks, let this be commanded to you, who have now showered the church with fables and doctrines of men. How do you have so much left to preach, if you do not preach more than this epistle and its contents, and always exhort and urge! A Christian life is quite well set forth in it. This is what you are to preach and exhort, and no other. sLet no one ever despise you.*^ God help you! Amen.
54 Note that the ministry of a preacher is twofold, teaching and exhorting. Teaching those who do not know; exhorting those who do know, so that they do not fall away, become lazy, or fall down, but continue against all temptation.
The harness of this epistle.)**
(55) First of all, by this epistle there is a dispute about the article that without grace no good work can be done, and that all human beings are sin. This is proven by the fact that he says, "Grace has appeared," so there was certainly no grace before:
*) a b c
**) Here is indented in f g what is included in right at the beginning of this sermon Col. 100.
If there is no grace, there is certainly wrath. It follows that without grace there is no good, but only unkindness and wrath in us.
Item, when he says: "the saving grace", indicates that also already condemned and without salvation and help is everything that is without grace. Where is free will here? Where are human virtue, reason and good opinion? Everything without the salvation of grace, everything condemned, sin and disgrace in the sight of God, although it glitters deliciously before us and before men.
This is even more urgent, that he says "all men", no one excepted; so surely before the gospel is recognized, there must have been unkindness in all men; as he says Eph. 2, 3: "We were also children of wrath by nature before, just like the others" etc. So here the apostle shuts up and repels with good armor all who boast of their reason, works, good opinion, and free will, the natural light etc. without grace, and leaves no man without corruption, all are impii, ungodly, graceless, godless men.
He further says that grace has appeared to all men for this reason, that they should renounce "ungodliness and worldly lusts. Who can stand before the harness? What else follows from this, but that without the grace of God all our things are ungodly being, worldly lusts? For if there were in someone something of divine nature and spiritual desire, all men would not be able to renounce ungodly nature and worldly lusts; nor would there be need of grace, nor of the appearance of their salvation. Behold, therefore, the Scriptures must be used in armor against false teachers, not only to use faith in life, but also to protect and defend it publicly against their error.
(59) Therefore, all the worshippers and all the clergy must lie down here, even though they fast, pray, watch and work themselves to death. All this is of no avail, ungodly beings, worldly lusts remain there: even if they cover themselves with shame and hide, the heart is still not good. For if it could do work, clothes, monasteries, fasting, praying, it should be justified.
126 D. 7. 162-164. On the second day of Christ. W. xn, 168-172. 127
have said: There has appeared a prayer, or a feast, or a pilgrimage, or an order, or this or that work which teaches us to become divine. No, no, none of these; but the saving grace has appeared. It, it, it alone does it, and nothing else.
From this it is easy to understand how dangerous and damning are the laws of men, orders, sects, vows and the like. For they are all works and not graces, and yet with their appearance they lead all the world into error, misery and distress, so that they forget grace and faith, and through such error think they will become pious and blessed.
61 So that there is another life after this life, he argues that we should wait for the blessed hope and appearance of the clarity of the great God. From this it is clearly proven that the soul is immortal, yes, even the body must return; as we pray in faith: I believe in the resurrection of the flesh and in eternal life.
- item, that Christ also is true God, denies that he says: "of the great God and of our Savior Jesus Christ"; indicates that the one who is to come in clarity on the last day is a great God and Savior, JEsus Christ.
And even if someone wanted to break through a hole here and attribute to the Father what he says about the great God, it still reflects that the appearance and clarity is common to the great God and our Savior Jesus Christ. But if he were not true God, such glory and clarity of the great God would not also be attributed to him. Because it is one clarity, one glory, one work of the great God and of our Savior, he must also be one God with the great God. For he says through Isaiah more than once: "My glory I will give to no other," and yet here he gives it to Christ; so Christ must be no other than God, who has God's glory as his own and yet is not One Person with the Father.
64 Item, one would also like to argue against the doctrine of men here, that St. Paul says: Such things should be preached and admonished; for if something else should be preached, it would also have been justified. But now our bishops and popes think that if they have it written in the books and on pieces of paper, they have done enough, yet their own commandment; if they should preach and drive the gospel with their own voice without ceasing. Oh woe to them!
On the second day of Christ.
At the early Christmas Mass.
Tit. 3, 4-8.
Then the kindness and goodness of God our Savior appeared, not because of the works of righteousness we had done, but according to His mercy He made us blessed through the bath of regeneration and renewal of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Savior, so that by His grace we might be justified and heirs of eternal life according to hope. This is certainly true.
- this epistle teaches and drives home just what we said at the end of the gospel about the good pleasure or good will; the same is also the love for the
Next. And the sum is: Why should we not do this, if God has done this to us before, before whom we were less worthy of such goods than any man before us?
128 L 7, 164-166. On the second day of Christ. W. XII, 172-174. 129
is? Just as God has been kind and gracious to us, to give us His mercy, so it is incumbent upon us to do the same to others, even though they are not worthy; yet we, like them, have also been unworthy.
But that the epistle may be the more fully understood, we must know the entrance and cause of such speech. Hard before he speaks to Tito, his disciple, 3:1-4: "Admonish them to be subject to the rulers and authorities, to be obedient to the authorities, and to be ready to do all good works for them, to blaspheme no one, not to be contentious, but to put up with all things, and to show all meekness toward all men. For we also have been ignorant, disobedient, unfaithful, servants of our own various lusts and pleasures, and have walked in malice and envy, enemies, hating one another. But now kindness has appeared" etc. Here you see that St. Paul holds us against God and men, wanting us to be obedient to the authorities, to be kind to others, regardless of whether they are evil, blind, erring people; but to have it to their credit, and to make ourselves pleasing to them, and to have a good will in it, considering that God has done so to us, since we were also as they now are.
3 The word "appeared" is sufficiently interpreted above, in the previous epistle, that it means the revelation of the Gospel, through which Christ appeared in all the world; although the epistle is drawn to the birth of Christ, there is not much to it. He does not use the word "Gnaoe" here, as above, but two other lovely words; "kindness" and "lightness" he attributes to the gracious God. The first one is called chrestotes in Greek, and is the friendly, sweet walking of a kind life, that everyone likes to deal with the same person, and his company is almost sweet, everyone is attracted to favor and love, who can suffer people well, despises no one, chases no one away with sour, harsh, strange gestures or ways, may everyone be confident about him, go to him and deal with him; just as the gospels depict Christ among the people, who is friendly to everyone, no one
despised, no one fails, and is all slimy, friable and riveting.
4 So God has also shown Himself to us through the gospel quite lovely and friendly, ready for everyone, despising no one, holding all our iniquities too good for us, chasing no one away with severity. For there is only grace proclaimed, in which he bears us and deals with us in the most friendly way, with no one according to his merit and worthiness. This is the time of grace, when every man may go to the throne of his grace with all confidence. As Hebr. 4, 16. is written, and Ps. 34, 6.: "Draw near to him and be enlightened, your faces will not be ashamed", that is, he will not ask you in vain and let you come and go home empty with shame.
5 The other is called philanthropia, love of man; just as avarice would be called love of money. And David 2 Kings 1 calls lust for women love of women. So the natural masters call some animals philanthropists, such as dogs, horses, and dolphins. For these animals have a natural lust and love for man, and they also act toward them and serve them gladly, as if they had reason and understanding toward man.
(6) Such a name and love the apostle assigns here to our God, and has done before also Moses 5. book Cap. 33, 2. 3. where he says of God: "In his hand is a fiery law, he has loved the people very much"; that the opinion is: God has not only shown himself friendly in the Gospel, who wants to suffer and accept everyone around him; but again, he also sticks to them, seeks to be with them, offers them his grace and friendship.
(7) These are two sweet and comforting words from our God, that He offers His mercy and runs after us, and most sweetly welcomes all who draw near to Him and desire Him. What more shall he do? Now see why the Gospel is called a comforting, sweet sermon of God in Christ. What could be said more sweetly than such words to a sinful, wretched conscience? Oh, that the devil, through the Pabst's law, has so miserably suppressed for us such a pure word of God.
130 L. 7, 166-169. On the second day of Christ. W. xii, 174-177. 131
(8) But the two words must be left free and common, and no distinction of person must be made among men, that such divine kindness and goodness come not from our merit or reputation, but from his mercy alone, and affect all that is called a man, however small it may be. For God loves not the person, but the nature, and is not called personable, but affable, so that his honor may remain whole, and no one may boast of his worthiness, no one may be dismayed at his unworthiness; but one may take comfort in the undeserved grace that he so kindly and affably offers and gives. For if any reputation or person had been worthy, it would have been those who had done works of righteousness. Now St. Paul rejects the same most of all, saying, "Not according to the works of righteousness which we have done" etc. How much less will such have appeared because of your wisdom, authority, nobility, riches and yellow hair? It is great grace; but it is also mere grace, which dampens all glory and honor, and only raises up God's glory, who gave it in vain to the unworthy.
(9) Now this epistle teaches two things again: to believe and to love, or to receive good from God, and to show good to one's neighbor; as the whole of Scripture does the two, and one cannot be without the other. For he who does not firmly believe in such grace from God certainly shows it also toward his neighbor, and is lazy, negligent to do good to him. But the more firmly a person believes, the more diligent and willing he is to help his neighbor. Thus faith promotes love, and love increases faith.
(10) There we see how nothing we do in faith, who by other works than doing good to our neighbor presume to become pious and blessed; invent so many new works and doctrines every day that in the end we know nothing more of right good living; when all Christian doctrine, works, life, are briefly, clearly, superfluously comprehended in the two things, believing and loving, by which man is placed between God and his neighbor as a means that comes from above.
and gives it out again below, and becomes like a vessel or a pipe through which the fountain of divine goods is to flow uninterruptedly into other people.
(11) Behold, these are true godly men, who have received from God all that He has in Christ, and in turn, as if they were gods of others, prove themselves with benefits: thus goes the saying, Ps. 82:6: "I have said that you are gods and children of the Most High altogether. We are children of God through faith, which makes us heirs of all divine goods. But we are gods through love, which makes us benevolent toward our neighbor. For the divine nature is nothing else than vain benevolence, and as St. Paul says here, kindness and cheerfulness, which pours out its goods abundantly into all creatures daily; as we see.
Now see to it that you let these words be told to you, that God's kindness and goodness is revealed and offered to everyone, and that you build your faith on these words, practice and strengthen it daily, and believe without a doubt that it is so, and that God is and will be kind and good to you, then He is certainly so to you; then you may ask and desire with all confidence what you want, what you need, what you and others need. But if you do not believe this, it would be much better if you had never heard it; for by unbelief you make a lie of these precious, comforting, grace-filled words, making yourself out as if you did not believe them to be true; which is a great dishonor and disrespect to God, so that no greater sin can be committed by you.
But if you believe, it is not possible that your heart should not laugh for joy in God, and become free, secure and joyful. For how can a heart remain sad or unjoyful if it does not doubt that God is kind to it, and that it regards Him as a good friend with whom it is at ease with all things as with itself? Such joy and pleasure must follow; but if it does not follow, then faith is certainly not yet rightly there. And this is what the apostle says to the Galatians, "to receive the Holy Spirit" in and through the
132 7, i69-i7i. On the second day of Christ. W. xir, 177-180. > 133
Gospel; for the gospel is such a lovely preaching of God's grace and sweetness that it brings the Holy Spirit with it in hearing and preaching; just as the sun's brightness naturally brings the heat with it.
14 But how could St. Paul have used more sweet words? I may say that in all the Scriptures I have not read any sweeter words spoken of God's grace than these two, chrestotes and philanthropia, in which grace is thus pictured, not only forgiving sin, but also dwelling with us, dealing kindly with us, being willing to help, and doing all that we may desire, as of a good, willing friend, to whom a man will do all good, and be quite at ease. Therefore, if you think of a good friend, you will have a picture of God's love for you in Christ, and yet such a picture is still very small to represent such abundant grace.
(15) Therefore, if you believe and rejoice in God your Lord, live and are filled with His grace, having what you ought to have, what will you do on earth in this life? You need not ever walk idly. Yes, such lust and love for God will not let you rest; but you will become fervent and eager to do everything you know, so that you may give praise, honor and thanks to such a kind, blessed God: there is no longer any distinction of works, there are no more commandments; there is no compulsion or urge, only a joyful will and desire to do well, whether the work is small or delicious, small or large, short or long.
16 Before that, you desire that other people also have this knowledge of divine grace; therefore your love breaks out, does to everyone what it can, preaches and says such truth where it can, rejects everything that is not preached or lived according to this teaching. Behold, then, the devil and the world may not hear nor see such things, wanting to have their thing unthrown from thee, clinging to thee all that is great, learned, rich and mighty, making thee a heretic and a foolish man. Behold, then, like your Lord Christ, you come to the cross for the truth's sake, and must go to the cross.
You must be happy in all of this, tolerate it gladly and consider it good, be kind to them again, always remembering that you were before God as they are now. Which such faith and love certainly do. Behold, this is a right Christian life, which does unto others as God has done unto it.
(17) This is what the apostle expresses here, when he says, "The kindness of God has not appeared to us, nor made us blessed, because of our righteousness. As if to say: If we have been unworthy, and yet have been received in mercy, and have received God's good pleasure with great unmerit and sin, why should we then spare our good pleasure to all those who deserve it for us or are worthy? No, not so, but let us be children of God, and do good to our enemies and evildoers, as God has done and is doing to us, His enemies and evildoers. This is also what Christ says in Matth. 5, 44. 45: "Love your enemies, so that you may be children of your heavenly Father, who lets his sun rise on the good and the evil, and lets it rain on those who thank him and do not thank him. For if ye love your friends only, what reward shall ye have? Do not the tax collectors and sinners do the same?
(18) And St. Paul noticeably rejects us not only because of evil works, but says: "Not according to the works of righteousness that we have done. This is what he means by the works that we have considered good*), which is to be considered righteousness in our eyes and in the eyes of men, and yet only makes us more unskilful to God's grace, because they are wrong in themselves, and we add to them, making a twofold sin of them, that we consider them good and rely on them, which makes God very angry.
19 So our enemies also provoke us.
*) So read a and c. The late editions have "GOtt" instead of "good". D. Red.
134 L. 7, 171-173. On the second day of Christ. W. Lll, 180-182. , 135
Most of all, those who are wrong and yet want to fight their cause for justice against us: nevertheless we should not refuse to do them good; just as God, in the same error, when we were also fools, and let ourselves think that what we were doing was well done, did us good out of pure mercy. As he has not done to us according to our supposed righteousness, so we should not do to them according to their merits or demerits, but help them out of love and in vain, waiting for thanks and reward not from them but from God. That is enough of the whole sum of the epistle.
020 Now let us see the words which he hath used to magnify and utter such grace. First, he exalts them so high that he also rejects all our good works and righteousness. For we are not to think that he condemns a bad thing by words; but the very best that a man may do on earth, that is, righteousness. If all men would do their utmost diligence, and work according to the highest reason, wisdom, free will; as we then read of some pagan masters and princes of great virtue and wisdom, whom all the world praises with writings and words, as Socrates, Trajanus and the like: Nevertheless, such wisdom and virtue is nothing in the sight of God but vain sin and damnable, because it is not done in God's grace, that is, the same man does not recognize God, does not honor Him with it, and thinks that he has done such things out of his own ability, which no one but grace teaches in the Gospel. Thus St. Paul also boasts that he had previously lived a blameless life above all his peers; he also thinks that he was right to persecute Christians who reject such a good life. But then he says, recognizing Christ, "He respects his righteousness as dung and filth, so that he may be found, not in his righteousness, but in Christ and in faith, as he further testifies in Phil. 3:9 and Gal. 1:14.
(21) Therefore, here he puts down all the glory of free will, all human virtue, righteousness, and good works, concludes
Let it all be nothing and vain destruction, however great it may be; but the grace of God alone must make blessed and also makes blessed all who believe this and desire it in right confession of their own ruin and nothingness.
(22) We must therefore be accustomed to the Scriptures, which set forth two righteousnesses: a human righteousness, as St. Paul here calls it, and of many more parents; the other a divine righteousness, that is, divine grace, which justifies us through faith, as St. Paul here expresses it, saying at the end of the epistle thus, "That we, being justified by his grace, may be heirs of eternal life. Be heirs of eternal life." There you see that God's grace and righteousness, which is also called God's righteousness because He gives it to us by grace, becomes ours to receive. Thus he says Rom. 1:17: "In the gospel it is preached of the divine righteousness, that the same is by faith, as it is written, The righteous shall live by faith. Item, also Genesis 15:6: "Abraham believed God, and the same faith was counted to him for righteousness." Thus the Scripture concludes that no one is justified in the sight of God, except he who believes, as is now said and drawn by St. Paul from Hab. 2:4: "The righteous shall live by his faith." So that faith, grace, mercy, truth are one thing, which God works in us through Christ and His gospel; as Ps. 25, 10. says: "All God's ways are mercy and truth."
- but "God's ways" are in which we walk, and he in us, if we obey his commandments: these same ways all must walk in divine mercy and truth, and not in our ability or powers, which ways are vain wrath and falsehood in the sight of God; as he says Isa. 55:9: "As high as the heavens are above the earth, so high are my ways above your ways." As if he should say: Your righteousness is earthen and nothing, you must walk in my heavenly righteousness, if you are to be saved.
But according to his mercy he made us blessed.
** **136 L. 7,i7s-i75. On the second day of Christ. W. xn. 1S2-18S. 137
(24) How can the words exist which say that we are already blessed? Are we not still on earth in misery? Answer: It is thus spoken, that the power of divine grace and the manner of faith might be expressed, contrary to the erroneous saints of works, who seek to obtain and attain salvation by their works, as if it were still far from them. Not so, Christ has made us blessed at once in two ways: First, he has done all that is necessary for our salvation, that is, he has overcome and destroyed sin, death and hell, so that there is nothing more to be done by anyone; secondly, he has given all these things to all of us in baptism, so that whoever believes in Christ that he has done these things will certainly have everything at once, and all his sins are gone with death and hell, so that he needs nothing more for salvation but this faith.
(25) Behold, God pours upon us such abundant riches in baptism, that he also abolishes works, that fools may presume to gain heaven and be saved. No, dear man, you must have heaven and already be blessed before you do good works: the works do not deserve heaven; but heaven again, given out of pure grace, does the good works without asking for merit, only for the benefit of the neighbor and for the honor of God, until the body is also redeemed from sins, death and hell. Therefore, all the life that a believing Christian leads after baptism is nothing more than waiting for the revelation of the blessedness that he already has. He certainly has it completely, but it is still hidden in faith: the same faith, if it were lost, would be revealed in him, which happens in bodily death; as 1 John 3:2, 3 says: "Dear brothers, we are already children of God, but it is not yet revealed what we will be. But when he comes, we know that we shall be like him. And all who have this hope in them, sanctify themselves without ceasing, even as he is holy."
(26) Therefore, do not let the saints of works deceive you, who despise faith, put your salvation far ahead of you, and drive you,
with works to get it. No, dear man, it is within you, everything has already happened; as Christ says Luc. 17, 21: "The kingdom of God is within you." Therefore, the rest of life after baptism is nothing else but waiting, waiting and longing for the revelation of that which is in us, and for the comprehension of that which has comprehended us; as St. Paul Phil. 3:12 says: "I follow, that I may take hold of that wherein I am taken hold of by Christ," that is, that I may see what goods are given me in the shrine of faith. He is curious and desires to see his treasure, which baptism in faith has given him and sealed. So he also says there: "Our walk is already in heaven, from which we also wait for the Savior Jesus Christ, who will make our despicable corpse again like his glorified body. Item, to the Galatians Cap. 4:9, when he had said, "Ye have now known God," he contradicts the words, saying, "Ye have known God;" both of which are true, but with a difference: we have known God and have already understood Him, but we do not yet know or understand Him. For our knowledge is still covered and closed in faith. So he also says Rom. 8, 24: "We are already saved, but in hope," that is, we do not yet see. For he that seeth, saith he, hopeth not: "But if we hope that we see not, we wait with patience." Christ also saith, Luc. 12:36, "Let your loins be girded, and have lamps burning in your hands; and be ye like servants waiting for their lord, when he cometh home from his work; that, when he cometh and knocketh, they may nimbly open unto him." Item, so also St. Paul said in the previous epistle, Tit. 2, 13: We are to live soberly, justified and godly in this world, "waiting for the blessed hope and appearing of the glory of the great God, and of our Savior Jesus Christ."
(27) Behold, these sayings and the like all testify that we are already made blessed, that a Christian man should not seek works to be saved.
138 D- 7. 175-178. On the second day of Christ. W. XII, 185-188. 139
For such delusion and doctrine blind his Christian eyes, destroy his right understanding of faith, and pluck him out of the way of truth and blessedness. It means here: "He hath made us blessed according to his mercy"; and at the end of the epistle, that we may be "heirs of eternal life in hope." Heirs we are, yet hidden in faith, awaiting the same revelation in hope.
28: But such waiting and the rest of life after baptism is done so that he may mortify the body through us, demonstrate the power of his grace in the battle against the flesh, the world and the devil; and yet all this finally so that he may benefit our neighbor through us, and also bring them to faith through our preaching and life. For though he may do it through angels, yet he will do it through us men, that our faith may abide and be made sweet; for there would be no faith if angels should walk with us without ceasing. Neither is it so sweet as through nature, which is like unto us, which we are accustomed to and know. If we were all taken to heaven after baptism, who would convert the others and bring them to God with words and a good example?
(29) Therefore it is not doubtful that it is a miraculous sign of the devil and of the end of Christ, that we spend so much on purgatory, and with forgetfulness of such faith presume to protect ourselves from it or to get out of it by works; just as if beatitude had not yet been given to us, and had to be obtained by some other way than by faith, which we see is contrary to all Scripture and Christian nature. For he who does not receive blessedness by pure grace before all good works will certainly never receive it otherwise. And he who uses his good works for his own benefit, to help himself and not his neighbor, is not doing a good work; for it is all faithless there, and vain harmful error and seduction, that I wish purgatory had never been invented, or had never come to the pulpit, it does all too terrible harm to such Christian truth and right faith. Now the devil has brought it there,
that all monasteries, all convents, all masses, all prayers, even close, work alone into purgatory, in addition with such a poisonous opinion that one wants to help the things by the works and get the blessedness. Because of this, the riches of baptism and faith must be darkened, and in the end Christians must become nothing but pagans.
O Lord God of abominations! Christians should be taught, as Christ and St. Paul were, that after baptism or absolution they should not behave otherwise than as if they were ready to die every hour, waiting for the revelation of their received blessedness; so by leaving purgatory they are given a lazy security, that they think only this life, save and forgive until the deathbed, then they want to have remorse and sorrow, and help themselves out of purgatory with endowments, masses for the soul and wills: but they will well come to realize it. Follows:
Through the bath of rebirth and renewal of the Holy Spirit.
How full of words he praises the grace of God given to us in baptism. He calls baptism "a bath," since not only feet or hands, but the whole body is cleansed; thus also, baptism makes a person pure and blessed all at once, so that nothing more is needed for the main part and inheritance of salvation than such faith in God's grace; so that it may be pure grace, without work or merit, that we are saved, and so that pure love, praise, thanksgiving and honor of divine mercy may exist in us eternally, without any glory or favor of our own ability or effort, as has been sufficiently and often said.
The righteousness of man is not such a bath, but only a washing of the garments and vessels, as it is written about gleamers Matth. 23, 25. ff., so that they only outwardly appear clean before men and themselves, but inwardly remain full, full of filth. So he does not call the bath a bodily bath, but a "bath of regeneration," which is such a bath that does not wash the skin above and cleanse the body of the man, but changes his whole nature and transforms it into another nature, so that the first birth, which was of the flesh, is cast out.
140 D. 7. 178-18V. On the second day of Christ. W. xii, i88-i9v. 141
all inheritance of sins and condemnation. But this expresses that our salvation is given to us all at once and is not to be obtained by works. For birth gives not only a limb, hand or foot, but the whole life, the whole man, which worketh not that he should be born, but that he should be born before that he might work. Thus works do not make us pure, pious, nor blessed; but we, previously pure, pious, and blessed, do the works freely for the glory of God, for the good of our neighbor.
Behold, this is called the clear recognition of the mere grace of God. There man learns to recognize himself and God, to praise God, to despise God, to take comfort in God, to despair of himself. Those who drive people with laws, commandments and works and want to make them blessed almost hinder themselves very much from this teaching.
- further, that this bath and rebirth might be more clearly understood, he adds, "renewal," that there might be a new man, a new kind, a new creature, which has a completely different mind, loves differently, lives, speaks and works differently than before. As he also says in Gal. 6:15, "In the Christian state, neither circumcision nor uncircumcision is valid," that is, not a work of the law, "but a new creature," as if to say, "It will not have to be mended and patched with works here and there; there must be a completely new skin and the nature must be transformed, and then the works will follow of themselves.
35 Christ also says about birth, John 3:3: "He who is not born elsewhere cannot see the kingdom of God. Here we also see that the works will not do, the person must himself and completely come to, die and come into another being: which happens through baptism, if we believe; for faith is this rejection. For even the reprobate will be born elsewhere on the last day. But this is a birth without regeneration; they will be unclean as they were here in the old Adam's life. Therefore this is a bath, a rebirth, which makes new men. (36) The Scriptures speak of birth in many places. For God calls
His own words and gospel matricem and vulvam; Is. 46, 3.: "Hear me, you remaining of Israel, who are carried in my uterus (womb)", or under my heart, as the women say of their childbearing. Whoever believes in such a gospel is conceived and born in God's uterus. More about this another time.
(37) Now these are all such words as we see, which put down works and human presumption in the commandments, and clearly illustrate the way of faith, that man all at once receives grace completely and is made blessed, that works should not come with it, but should follow. It is as if God made a new green tree out of a dry block, which then bore its natural fruit. There is a great, strong, powerful and active thing about God's grace; it does not lie in the soul and sleep, as the dream preachers fable, or let itself be carried, as a painted board carries its color. No, not so, it carries, it leads, it drives, it pulls, it walks, it works everything in man, and can be well felt and experienced. It is hidden, but its works are unconcealed; work and word show where it is, just as the fruit and leaves of the tree show its kind and nature.
(38) For this reason she is preached too little and too little, if she is not given more than that she adorns the works and helps to accomplish them, as the Sophists, Thomas, Scotus, and the people, err and deceive. She does not help to do the works alone, she does it alone; yes, not only the works, she changes and renews the whole person, and her work is rather how she changes the person than how she performs the works of the person. She wants to make a bath, a rebirth, a renewal, not only of the works, but of the whole person.
See, this means preached freely and fully of the grace of God. For St. Paul does not say here that God has made us blessed by works; but with a full mouth he pours out, through a regeneration and a renewal. It is not a matter of mending with works: it is a matter of completely converting the nature. Therefore it comes to pass that those who believe must suffer and die many things, so that
142 L. 7, 180-182. On the second day of Christ. W. XII, 190-193. 143
grace proves its nature and presence. Behold, of this David says Ps. 111, 2.: "The works of God are great, and sought after according to all their will." Who are these His works? We are them, made in baptism by His grace: we are great works, new works, born again. For it is a great thing that a man should be saved so quickly, freed from sins, death and hell forever. Therefore he says: "They are desired according to all their will" or desire, which God has invented with it, and does everything that a man desires. But what does a man desire more than to be blessed, to be delivered from sins, death and hell?
40 Finally, he calls the bath "the regeneration, the renewing of the Holy Spirit," that the greatness and power of grace may ever be fully expressed. So this bath is a great thing, that no creature but the Holy Spirit must do it. How you reject, Saint Paul, the free will, the good works and the great merits of the trustworthy saints. How highly you set our blessedness, and yet make it so near us, yes, in us; how bare and loud you preach grace? Therefore work, work: to change the man and to change the person is not possible, but through the bath of the rebirth of the Holy Spirit.
41 This can also be seen in the saints of works, how no more insolent, arrogant, sacrilegious and unbelieving spirits are than they. For they are unbroken, unchanged, obdurate, hardened and remaining in their old Adam, which they cover and adorn with their good works, and have no change in their evil nature, but only in their outward works. Oh, this is a poisonous people, and before God they are in great disgrace, even though they think they are sitting in His bosom.
So St. Paul agrees with Christ Joh. 3, 5, when he calls this bath: "Whoever is not otherwise born of water and the Holy Spirit cannot enter the kingdom of God. Here you hear the water, that is the bath; you hear being born again, that is the rebirth and renewal; and the spirit, which St. Paul expresses here, the Holy Spirit.
(43) And it is to be noted here that the apostle does not know about the sacrament of confirmation. For he teaches that the Holy Spirit is given in baptism, as Christ also teaches; indeed, in baptism we are born of the Holy Spirit. We read in the Acts of the Apostles, Cap. 8, 17, that the apostles laid their hands on the heads of the baptized, that they might receive the Holy Spirit; which they draw to confirmation, but that the same was done, that they might receive the Holy Spirit in public signs, and speak with many tongues, preaching the gospel. But this has passed away in time, and has not remained any longer than such ordinances or ordinations to the priesthood or the preaching ministry, though even these are abominable in their abuse. About this another time.
Which he hath abundantly poured out upon us through Jesus Christ our Savior.
- Behold, the Holy Spirit is not only given, but "poured out"; not only poured out, but "abundantly poured out". The apostle cannot make grace and its works great enough, and we, alas, make them so small against our good works. It would be a reproach to God and his Holy Spirit that he should pour it out upon us abundantly, and that anything else should be sought from us and out of us, that we might be justified and saved, as if such divine abundant works were not sufficient for that.
45 Thus St. Paul would also have spoken too mildly and would have been justified in telling a lie. But now he speaks of it with such full, excellent words that it is clear: Let no one rely too much on such bath and rebirth, there is still more; let no one believe too much, there is still more. And for this very reason God has put such great goods into the Word and faith that the nature of this life would not bear nor comprehend them if they were merely given. And at the same time, when they begin to become bare, man must die and leave this life, so that he may sink completely and disappear into the riches that he has now grasped in faith as a small corner. Behold, we are so utterly superfluous without
144 L. 7. 182-184. On the second day of Christ. W. XII, 193-196. 145
all works are justified and blessed, if we only believe. Therefore also St. Peter says 2 Petr. 1, 4: "Through Christ great and precious things have been given to us, so that we may become fellow members of the divine being"; does not say: They will be given to us, but: They have been given to us. And Christ John 3:16: "God so loved the world, that he gave his only Son for it, that whosoever believeth in him should not perish, but have everlasting life." Behold, they have eternal life, and all who believe; so they are certainly righteous and holy, without any works; and works do nothing to this, but there is pure grace and mercy poured out on us abundantly.
46 But would you say: How can it be that it is so often said in Scripture that those who do good will be saved? Christ, John 5:29: "Those who do good will go forth to the resurrection of life, and those who do evil to the resurrection of judgment"; and St. Paul, Romans 2:7. Paul, Rom. 2, 7: "Glory and praise to all who do good; wrath and disgrace to all who do evil"; and the like beyond measure? Answer: How should it be? Not otherwise than as the words read, without all glosses: He that doeth good shall be saved; he that doeth evil shall be damned. But this makes the mistake of judging good works by outward appearance. This is not the case in Scripture, which teaches that no one can do good unless he himself is good first; so he does not become good through good works, but the works become good through him. But he becomes good through this bath of regeneration and in no other way. This is what Christ means Matth. 7, 17: "No evil tree bears good fruit, and no good tree bears evil fruit"; Matth. 12, 33: "Therefore make the tree either good or evil, and the fruit will be according to it.
(47) It is true that the saints of works do works equal to the works of newborn men; indeed, they sometimes shine more than those good works. They pray, fast, give, endow, walk, and walk almost seemingly; but Christ, Matt. 7:15, calls it "sheep's clothing" under which
For none of them is humble, mild, gentle and good from the bottom of the heart. Which they also prove, when one meets them and rejects their works, then they give their natural right fruit, when one recognizes them, as there are unrighteous judgment, impatience, self-will, stubbornness and after-talk, with many other evil pieces.
(48) Therefore it is true, he that doeth good shall be saved, that is, his blessedness shall be manifested; but he doeth no good thing, if he be not already saved in the new birth. Therefore the Scripture calls such people according to their outward walk in good works, or according to their inward being, which does such outward walk in good works, and says: They are already blessed because of their inward being, and will be blessed if they do well, that is, if they remain steadfast, their blessedness will be revealed.
- therefore the good works, which are still done in the old birth and Adam's being, which the apostle rejects in this epistle and says: "not according to the works of righteousness that we have done" etc. They are good works, but not in the sight of God, who looks at the personal goodness and then at the works; as in Gen. 4, 4. 5. He first looked at Abel and then at his sacrifice; and only turned away from Cain and then also from his sacrifice, which according to outward appearance was just as much a sacrifice and good thing as Abel's sacrifice.
50 He also clearly adds, "Through Jesus Christ our Savior," so that he might keep us under Christ, like the young chickens under the mother hen. For thus he himself says Matt. 23:37: "O Jerusalem, how often have I willed to gather thy children together, as a mother hen gathereth her chickens under her wings, and thou hast not willed."
- herein is taught the manner of right living faith: which is so done, that it is not enough unto salvation, if thou believest in God, as the Jews do, and as many others do, to whom again he doeth much good, and giveth great gifts in time: but by JESUS CHRIST thou must believe in God: first, not to doubt that he is thy gracious God and Father, and hath forgiven thee all sin, and made thee blessed in baptism; secondly, but besides this to know that
146 L. 7, 184-187. On the second day of Christ. W. XU, 196-198. 147
that all this is not done in vain or without satisfaction of his justice. For there is no room for mercy and grace to work over us and in us, or to help us in eternal goods and blessedness: justice must first be satisfied in the most perfect way, as Christ says Matth. 5, 18: "Not the smallest letter, not even the smallest tittle will pass from the law; all must be accomplished. For what is said of God's grace and goodness must all be understood to apply only to those who fulfill His commandments in the purest way; as He says Mich. 2, 7. when the Jews presumed much in GOD, and said always, "Peace, peace"; item: "Should GOD be so angry? Should His benevolent Spirit thus be broken off from us? "etc., he answers, "Yes, I speak good only of those who walk rightly." Therefore, no one may come to the rich grace of God, because he has done God's bidding to the utmost.
(52) It has been sufficiently said that our works are nothing in the sight of God, and that we cannot fulfill the least commandment in one work; how much less can we do enough of His righteousness to be worthy of His grace! In addition, even if we were strong enough to keep all His commandments and to do His justice enough in every way, we would still not be worthy of His grace and blessedness, and He would not be obligated to give it to us, but would demand all of this from us as a duty of service from His creature, which is obligated to serve Him. But what he gives above this is all grace and mercy. Christ clearly taught this in Luc. 17:7 ff. when he said in one likeness: "Who is there among you who has a farmhand or a shepherd servant, when he comes from the field, that he says to him as soon as he comes, 'Go, sit down at the table'? But he says to him, 'Prepare the supper for me, robe yourself and serve me until I have eaten and drunk, and then you also shall eat and drink. Does he also thank the same servant for doing what he is commanded? I do not mean it. So also ye, if ye do all that is commanded you, say, We are unprofitable servants; we have done that which we were bound to do."
(53) Therefore heaven is given to those by grace, and not by duty, who do all that they ought to do; and also to such men (whether they be any) heaven is given, not by merit, but by divine gracious promise; as he promised Matt. 19:17: "If thou wilt enter into life, keep the commandments": what then shall we measure with our miserable good works? praise them as almost as if they were worthy of the kingdom of heaven by their very nature, and not out of God's promise and gracious promise.
For this reason God has given us, first, a human being who does all things sufficient to divine righteousness for all of us; and second, through the same human being he pours out such grace and riches, so that even though we receive such grace in vain and without merit, even with great unmerit and unworthiness, it is not given to us in vain, nor without worthy merit; but, as St. Paul teaches in Romans 5:18, "Just as we come into sin through Adam in the natural birth without our own merit and forfeiture, so again in regeneration. Paul teaches in Romans 5:18: "Just as through Adam in the natural birth, without our merit and own forfeiture, we come into the sin that is inherent in us; so again in the new birth, without our merit and own works, through Christ we come into grace and salvation.
55 Therefore the holy apostle is so diligent in all places where he preaches grace and faith to add "through Jesus Christ," lest someone plump down and say, "Yes, I believe in God, and leave it at that. No, dear man, you must believe that you know how and through whom you must believe that God wants you to fulfill all His commandments and to satisfy His righteousness before He receives your faith to salvation; and whether or not you do enough, you should still wait only out of grace, not out of obligation, for salvation, so that your pride and presumption will be laid low before God's eyes.
(56) Behold, therefore Christ, by whom is given thee such grace and blessedness as by him who in thy stead, and for thee, hath abundantly done all the divine commandment and his righteousness; whereunto also he is worthy that by him shall be done also.
148 D- 7. 187-189. On the second day of Christ. W. xii, 198-201. 149
grace and blessedness will be given to you. This then is called a true Christian faith. For no faith will be sufficient without Christian faith, who believes in Christ, and through Christ alone, and not otherwise, receives these two things, namely, satisfaction of divine righteousness and grace or the gift of eternal salvation. Thus Paul says Rom. 4, 25: "Christ was given for our sins and rose again for our justification": not only to put away sin and fulfill God's commandment, but also that we might be worthy through Him to be justified and children of grace. Item, Rom. 3, 25: "God has set Christ before us as a throne of grace through faith in His blood": not only bad faith, but "in His blood," so that He has done enough in our person, and thus has become for us a throne of grace, that we receive both indulgence and grace without our cost and effort, but not without Christ's cost and effort.
Therefore we must adorn ourselves under the wings of this glorious hen, Matth. 23, 37, and not fly out in our own presumption of faith, otherwise the harrier will devour us quickly. It is not through our righteousness, but, as I have often said, in Chkisti's self-ascending righteousness, presented to us as a tabernacle and fittig, that our blessedness must exist.
For our faith, and all that we may have of God, is not sufficient; yea, it is not righteous, let us then put ourselves under the wings of this glorious hen, and firmly believe that not we, but Christ, may do and have done for us God's righteousness enough; and not for our faith's sake, but for Christ's sake grace and salvation are given us. So that all grace of God is recognized everywhere, promised, acquired and given to us in Christ and through Christ. This is what he means when he says John 14:6: "No one comes to the Father except through me"; and in the whole Gospel he does no more than draw us out of us into himself, spread his wings and draw us under him. This is also what St. Paul wants at the end of this epistle, when he speaks:
That we, being justified by the same grace, may be heirs of eternal life according to hope. This is certainly true.
(59) He does not say, "through our faith," but, "through the grace of Christ," that is, that Christ alone is in grace before God, has done God's will alone, and has earned eternal life. Now since He did this not for Himself but for us, let all who believe in Him enjoy His so highly that through Him and His grace they may be counted worthy of all that Christ has done for them. Behold, what a rich unspeakable thing is Christian faith, what great incomprehensible goods it brings to all believers!
(60) From this let us learn what a precious sermon the gospel is, in which it is preached, and what harm they do and ruin souls who keep silent about the gospel and preach laws, even their own doctrine of men. Therefore beware of false preachers, yea, even of false faith; dwell not on thyself, or on thy faith; climb up into Christ; keep thee under his wings, keep thee under his covering; let not thy righteousness, but his righteousness and his grace be thy covering; that thou mayest not be an heir of eternal life by thy received grace, but, as Paul saith here, by his grace. So also Psalm 91:4. says, "He shall cover thee with his shoulders, and under his wings shall thy hope stand." And in Song of Songs 2, 14. he says, "My bride is a dove that nests in the holes of the rock, and in the clefts of the wall," that is, in Christ's wounds the soul is kept. Behold, this is the right Christian faith, which does not creep into and upon itself, as the natural sophists dream of it, but creeps into Christ, and is kept under Him and through Him.
(61) That we are heirs of eternal life in hope is sufficiently said above, as grace without all works gives all at once, blessedness, inheritance, etc. but "in hope. For it is still covered until death, when we shall see what we have received and possessed in faith.
150 L. 7, 189. 190. On the third day of Christ. W. xn, 201-204. 151
The harness of this epistle.
This epistle argues strongly and with expressed words against all righteousness and good works of human reason, ability and free will. The words are clear as he says: "Not of the works of righteousness which we have done, but according to his mercy he has saved us" etc. And indeed all words dispute against the same righteousness; for he gives it wholly to the bath of regeneration, regeneration, the Holy Ghost, JESUS CHRIST, and his grace etc. Before such thunderbolts, how can there still be any presumption in us?
- therefore let all the worldly and the
Let the spiritual rights shine; let the status of all priests, monks, and nuns shine; let the honorable life of all men and women shine, as it may; let them awaken the dead: if there is no faith in Christ, it is already nothing. Such glitter still blinds and deceives the whole world, and obscures the holy gospels and Christian faith. As little do all the works of animals or the crafts of men help to salvation, so little do the aforementioned seeming works and statuses of men help; indeed, they hinder it in the most harmful way. Therefore beware of wolves in sheep's clothing, and learn to hold to Christ in a right free faith.
On the third day of Christ.
In the high mass.
Ebr. 1, 1-12.
After God spoke to the fathers through the prophets in various ways in the past, He has spoken to us in these days through the Son, whom He appointed heir over all things, through whom He also made the world. Who, being the brightness of his glory, and the image of his being, and bearing all things with his powerful word, and having made the purification of our sins by himself, sat down on the right hand of the Majesty on high, having become so much better than the angels, having inherited so much a higher name before them. For to which angel did he ever say: You are my son, today I have begotten you? And again, I will be his father, and he will be my son. And again, when he bringeth in the firstborn into the world, he saith, And all the angels of God shall worship him. Of the angels he speaks indeed: He maketh his angels spirits, and his servants flames of fire; but of the Son, God, thy throne endureth for ever and ever; the scepter of thy kingdom is a right scepter; thou hast loved righteousness, and hated iniquity; therefore, O God, thy God hath anointed thee with the oil of gladness above thy fellows; and: Thou, O LORD, from the beginning hast founded the earth, and the heavens are the work of thy hands. These shall pass away; but thou shalt remain; and they shall all pass away as a garment, and as a vesture shalt thou change them, and they shall be changed: but thou art the same, and thy years shall not cease.
1 This is a strong, powerful and high epistle, which is high and drives the high article of faith of the deity of Christ, and is a credible delusion, that it is not St. Paul, because it even leads a more decorated speech, than St. Paul is used to in other places. Some think she is St. Luke, some St. Apollo, whom St. Paul has not yet met.
Lucas praises how he was mighty in the Scriptures against the Jews, Acts 18, 24. 18, 24. It is ever true that no epistle leads the Scriptures with such power as this one, that an excellent apostolic man has been, be he who he will. Now this epistle does no more than establish and promote the faith of the deity of Christ, as I have said.
152 D.?, 190-192. On the third day of Christ. W. xii, 204-207. 153
I have said that almost no other place in the Bible so powerfully contains the same article; therefore, we must dwell on it and deal with it piece by piece.
(2) First, the apostle's opinion that he would have liked to bring the Jews to the Christian faith is truly harsh, as we will hear, that they may not deny that Christ is true God. But since he is God and the Son of God, and has now preached to us himself and suffered for us himself, necessity and equity demand that we believe him rather as the fathers believed before, when he spoke only through the prophets.
3 Thus he holds preachers and disciples one against another: the fathers and us, these are the disciples; the prophets and Christ, these are the preachers. The Son, the Lord himself, preaches to us; the servants preached to the fathers. If the fathers believed the servants, how much more would they have believed the Lord Himself! And if we do not believe the Lord, how much less would we have believed the servants! And so one thing leads to another, that our unbelief is so horribly defiled against the faith of the fathers; and the faith of the fathers is so highly honored against our unbelief. And this increases our shame still more, that God spoke to the fathers not once, but many times, not in one way, but in many ways, and yet they believed all the time: and we are not moved by such examples to believe even once the Lord Himself. Behold, thus he goes about with mighty speeches to convert the Jews; yet it is of no avail.
Sometimes and in many ways.
4 These two words, in my opinion, have the difference that "sometimes" means that many prophets have been after each other, and not all prophecies have happened through one prophet nor at one time. "Sometimes", however, means that even through one prophet, let alone through many, God has spoken, now differently, now so,-now otherwise. As, at times he has expressed by clear words, at times by pictures and visions: as, Ezekiel described the four evangelists by the four beasts
item, Isaiah, at times he clearly says that Christ will be a king, then he calls him a rod and flower of the tribe of Jesse; item, a high fruit of the earth, and so on: is spoken of Christ in many ways.
005 Above this also "divers manners" is signified, that he spake differently and differently to the people of Israel, even in time. For it was another way when he brought them out of Egypt by Moses; but another way when he brought them through the Red Sea; another way when he commanded David to fight, and so on. It was not one word, but many words; as the works also were diverse and different: but faith was always one throughout all manner of things.
(6) How delicately and gently he draws and charges the Jews, holding up the fathers and the prophets and the same God. For the Jews hold fast to the fathers, the prophets, and the God who spoke to them before. But now they will not believe him, and will not take to heart that God spoke to the fathers not once, but many times, not in one way, but in many ways, as they must know and confess: but now he speaks another time and in another way, they will not believe. He never spoke in this way before, nor will he ever speak in this way. Therefore, the way they would like him to speak will never happen. Because he has never spoken before in the way they would like him to speak, because that hinders faith and God's work. He must be commanded to speak in time, person and manner, and to think only on faith.
7 Therefore he says: "last", because there will be no other way of preaching before the last day. It is the last time and the last way that he wills to speak, having commanded that same certain word and left it to preach until the end; as Paul says 1 Cor. 11:26: "As often as ye eat this bread, and drink this cup, ye shall proclaim the death of the Lord, until he come." He also forbids their gawking by saying, "in these days," so that they may not gawk at other days to come. They are already here the days in which the last time and last way of speaking has begun.
154 L. 7, 192-195. On the third day of Christ. W. XII, 207-210. 155
Through the son.
(8) Then he starts to praise the last teacher, speaker, apostle, Christ, that he proves him with strong, well-founded scripture to be a natural Son of God and Lord over all things. And here we are to learn to recognize Christ correctly, how he is in both natures, divine and human; in this he errs much, and in part makes fables out of his words, which they give to the divine nature, which nevertheless belong to the human nature, blinding themselves in the Scriptures. For in Christ's words there is the greatest respect, which belong to the divine nature and which to the human nature, so they are all easy and clear.
(9) But before we do this, we must first hear the question, if some shall say unto me, Shall this be the last sermon, what then is said of Elijah and Enoch, that they shall come against the Antichrist? I answer, Of the future of Elijah I think that he will not come bodily.*) I know that St. Augustine says in one place: The future of Elijah and the Antichrist is firmly imagined by all Christians. But I also know that there is no scripture that testifies to this. For the Malachi Cap. 4, 5. says of Elijah in the future, the angel Gabriel Luc. 1, 17. urges John the Baptist, and even more strongly Christ Marc. 9, 13. where he says: "But I tell you, Elijah has already come, and they have done to him what they wanted, as it is written about him. If John is the Elijah of whom it is written, as the Lord says here, then Malachi's scripture is already fulfilled, for there is no more written about Elijah's future. But that the Lord says before it, "Elijah, when he comes, will bring all things again," may be understood as if the Lord had told Elijah's ministry in this way: Yes, I know that Elijah is to come first and bring all things again; but he has already come and done it.
*Of the future of Elijah I hang between heaven and earth, and I waver much more that he will not come in the flesh; yet do not fight hard against it, I let believe or not believe whoever will, a c d e.
D. Red.
(10) This mind demands that it should immediately come to such Elijah's future and ministry saying of his suffering, "And as it is written of the Son of man, that he should suffer much and be despised." If this should happen after Elijah, he would have to have come ever before. Therefore, I do not know anything more about Elijah's future, unless his spirit, that is, God's word, is brought forth again, as it is now. For that the Pope is the Antichrist with the Turk is no longer in doubt to me, believe what you will.
Now that we come again to Christ, it is to be firmly believed that Christ is true God and true man, and at times the Scriptures and he himself speak as a man, at times as a God.) As when he says Joh. 8, 58.: "Before Abraham was, I am", this is said of the Godhead; but when he says Matth. 20, 23. to Jacob and John: "It is not mine to give you to sit on the right hand or on the left hand", this is spoken of mankind, just as it could not help itself at the cross; although some want to prove great arts here with their dark interpretation, that they meet the heretics. So is the man Christ, when he says: "The Father is greater than I", Joh. 14, 28.; item, Matth. 23, 37.: "How often I have gathered thy little children together, as a mother hen under her wings"; item, Marc. 13, 32.: "Of that day knoweth no man, neither the angels, nor the Son, but the Father only.
- Isn't the phrase "the son doesn't know" necessary here, that is, he doesn't want to say it. What does the gloss do? The humanity of Christ, just like another holy natural man, has not always thought, spoken, willed, perceived all things, as some make an omnipotent man out of him, mixing the two natures and their work into each other unknowingly. Just as he did not always see, hear and feel all things; neither did he always consider all things with his heart, but as God led him and put them before him. He was full of grace and wisdom, so that all things that came before him
*) and he himself according to his divine nature, at times according to the human nature. f g D. Red.
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He was able to judge and teach because the Godhead, who alone sees and knows all things, was personal and present in him. And finally, all that is said of Christ's lowliness and exaltation is to be attributed to man, for divine nature can neither be degraded nor exalted.
Whom he has appointed heir of all things.
(13) This is spoken according to mankind. For we must believe that Christ is not only according to the Godhead over all things, but also according to mankind; so that all creatures are subject to Christ the man. He creates all things as one God; but as a man he creates nothing, and yet all are subject to him, as David says Ps. 8:7: "Thou hast cast all things under his feet."
So Christ is our God and our Lord. As one God he creates us; as one Lord we serve him and he rules over us. So, in this epistle the apostle thinks to speak of him as of one true God and Lord of all things. For though the two natures are distinguished, yet it is One Person, that all things which Christ does or suffers, God has certainly done and suffered, though the same thing has only been encountered by one nature. In the same way, when I speak of a man's wounded leg, I say, "The man is sore," but his soul, or the whole man, is not sore, but a part of his body, because body and soul are one thing. As then I must speak differently of body and soul, so also of Christ. Item, it is not evil spoken when I speak: I know not the sun by night, though I know it by reason, but not by sight. So Christ knows nothing about the last day and yet knows it well etc.
Through which he also made the world.
(15) Behold, this is the same Son, who is an heir of all things. Things set after mankind, and yet by him made all the world, as by one God. One person, two natures, two works; one Christ, but two kinds. Here the high words begin. It is
It is clear that the apostle speaks of the Son, who was made an heir and through whom all the world was made. If then all things were made through him, then he himself must not have been made; so it follows clearly that he is the true God. For everything that is not made, and yet is something, must be God. Again, everything that is made must be a creature and not God, for it does not have its being from itself, but from him who made it. But now all things are made by Christ, and he is made by none: so he certainly has his being from and in himself, and from no made thing, nor from any maker.
16 Further, if he is the Son, he cannot be alone; he must have a Father. And if God made the world through him, the same God who made the world through him must not be the one through whom he made it. Thus it follows that there must be two Persons, the Father and Son distinct; and yet because* the divine nature is only One, and may be no more than One God: It follows that Christ is One true God with the Father, in One divine essence, One Creator and Maker of the world, and there is no difference but that He is the Son and the Son the Father, and He was not made by the Father, as the world is, but must have been born in eternity; not less than the Father, but in all ways and measures like Him, without being born of the Father and the Father not of Him.
(17) Therefore, if reason does not understand how it is, it must be caught up in these words and the like and believe. For if it were comprehensible according to reason, there would be no faith; for it is clear that these words speak of two, since he says, "God made the world through him." So it is also clear that he must be GOD, who did not make, but made all things through him. But how this may be, do not speak, and may not the Scripture reason out, it must be believed. Now the Scriptures maintain this way, that they say: The world was made by Christ, and by the Father, and in the Holy Spirit, which is the cause of all things.
*) a
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It is not sufficiently intelligible nor expressible, but it needs to be said a little, so that it shows how not the Father from the Son, but the Son from the Father has the divine essence, and the Father is the first original person in the Godhead. Therefore it does not say that Christ made the world through the Father, but the Father through him, that the Father remains the first person, and from him, but through the Son, all things come. In this way also John Cap. 1, 3. speaks: "All things find made through him"; and Col. 1, 16.: "All things consist through him and in him"; and Rom. 11, 36.: "All things from him, through him, and in him."
(18) Now you see how fine the words rhyme, that he calls him an heir after mankind. For to whom should all God's goods be given as an inheritance more cheaply than to him who is the Son? He created all goods or creatures with the Father at the same time; but now that he is also a man and a Son, he also inherits them because he is a Son, and is now a Son in both natures. But where this way of speaking comes from, we will hear in the Gospel.
Which, because he is the brightness of his glory, and the image of his being.
19 Here he expresses, as much as it is possible, with some parables, how Christ is another person than the Father, and yet a real, true, natural God. But the German and Latin words do not sufficiently capture the Greek words of the apostle. He calls it such a "brightness" that goes out from the clarity of the Father; as there is the rising dawn from the sun, which has the whole sun with it and by it, and not a piece of the brightness, but the whole brightness of the whole sun, shining from the sun and abiding in the sun. So that in one word the birth, the unity of nature, the difference of persons may be understood; for Christ is born eternally from the Father without ceasing, always going out, like the sun in the morning, and not at noon or evening. And is not the Father according to the
Person; as the brightness is not the sun: and yet is with the Father, and in the Father, neither before nor after, but the same eternally with him, and in him, as the brightness is both with, and in, and at the sun.
(20) He also calls the clarity of the Father doxa, that is, glory or honor, because the divine nature is all glory and honor, as having everything of itself, nothing of anyone, boasting and honoring itself of itself. Now he says that Christ is all glory, a full splendor of his honors, that is, that he also has in himself the whole Godhead, and may boast and glorify everything of it, that the Father does; without having it from the Father, and the Father not having it from him. He is the outgoing splendor of the paternal glory, that is, he is native God, and not the birthing God, yet full and complete God, like and as the Father.
(21) Behold, the Scripture does not use such a way of speaking of the saints, who are also God's glory, that is, made and created in honor of God. But here, when he says that Christ is a semblance of the paternal glory, the words force that the paternal glory is in the same splendor, otherwise it would not be called his glory. And what shall I say? These words want to be understood more with the heart than expressed with tongues or feathers. They are in themselves clearer than all glosses, and the more one glosses them, the more obscure they become. This is the sum of it: In Christ is the whole Godhead, and to him is due all glory as to one God; yet that he has it not from himself, but from the Father. That is to say: two persons, one God. For he does not speak of the Holy Spirit in this place, which is also easily believed when man is brought so far that he may consider two Persons to be One God.
The other likeness that he calls him is an image or sign of his being. I must take leave to speak plainly. When an image is made after a man, that same image is not an image of man's being or nature; for it is not a man, but stone or wood, and is an image of the stone or wood being made after man.
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But if I could take the essence of man, as the potter takes the clay, and make from it an image that would at the same time be the image of man, and also fully comprehend human essence or nature in itself, behold, that would be an essential image or an image of the human essence. Such an image is not in any creature, for all images that are made are of a different nature and essence than that of which they are the image. But here the Son is such an image of the Father's being that the Father's being is the image itself; and if it were proper to say so, the image is made of the Father's being, so that it is not only like and similar to the Father, but also fully comprehends his whole being and nature. As also of the splendor of the glories it is to be said that the splendor is made of the honor, and is not only like it, but has completely and naturally in itself that splendor and honor are one thing.
23 Now behold, as I say of a man's image, it is an image of wood or of stone; so I say, Christ is an image of God, that as true as that image is wood, so true is this image of God. Therefore St. Paul calls him an image of the living and invisible God. Now, in the wooden image this perfection is missing. For even though it is a wooden image, it is not the image of wood, but of man; it does not indicate wood, but man. Again, even if man is formed in wood, he is not wood, and his essence is something else than the essence in which his image is, and in all creatures there is the image of another essence than the one whose image it is, and there is no image of the essence to be found. But here is the image and the one whose image it is. Of one being, without the Father stinging an image; for he is not formed of the Son or after the Son, but the Son of oem Father and after the Father, in a simple, natural, divine being.
24 Such perfection is also lacking in the sun and its brilliance. For the sun has its own clarity for itself, the radiance also for itself, although the radiance has its own from the sun. But all here
the brilliance is thus the clarity, that from the clarity, that I thus say, the brilliance is made or genaturet, and the clarity is quite essentially the brilliance itself, without the brilliance being thus genaturet not from itself, but from the paternal clarity.
(25) Now, behold, the words themselves are still clearer than this interpretation. It is clear enough that he says, "An image of his being," "a semblance of his glory," if the mouth thereafter is silent and the heart thinks upon it; and the Hebrew way of speaking is thus: pauperes sanctorum, i. pauperes sancti; virtus Dei, i. virtus Deus; sic, character substantiae, i. character substantia, subsistens et ipsemet Deus; sic, splendor gloriae, i. splendor gloria ipsa; as the Latins may well grasp this, but to the Germans and simple-minded it is enough that, as they call an image of gold, because it is made of gold, so they should also call Christ an image of God the Father, because he is wholly created by God and from God, and apart from him is no God; without having such deity and image from the Father, as the first person, and both are One God. And this is missing in the creature, because the golden image does not show his golden nature, but a foreign nature of man. Therefore, although it is a golden image, it is not an image of gold's own nature. For gold would have to be shown with another image than gold paint, or otherwise with something that is not gold. But here the image is also the essence itself, of which it is the image, and must have no other image than its own. Here faith is necessary, and not much sharp speculation, the words are clear, certain and strong enough. To whom these words do not tell the divinity of Christ, no one will tell it. Nor does he call him a bad, common image, but a character, that is, his own image, which is not like any other, just as the counterfeit images are. So also not a common image, but apaugasma, an actual appearance, which is no one else, but the clarity, from which he starts.
And carries all things with the word of his power.
26 This is the third time he preaches Christ as a God. He said the first time:
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All the world was made through him; after that: He is a divine splendor and a divine image; here he speaks: That he carries all things. If he carries all things, he is not carried and something above all things; that must be God alone. But the "carrying" is that he nourishes and sustains all things, as that not only through him all things are made, as said above, but also all things remain and are sustained in him, as St. Paul Col. 1, 17. says: "All things exist through him and in him" etc. And even one of his words he needs to say: He carries; neither drives nor chases, nor rumors, he carries gently and lets all creatures enjoy his gentle goodness; as also Weish. 8, 1. is written: "The wisdom of God reaches from one end to the other mightily, and governs all things sweetly and gently."
(27) But what it is that he says, "by the word of his power," I am not sure. If a man said this, I would say he was mistaken, because Christ is the Word himself, as we shall hear in the Gospel, and he has no word by which he works. If it were spoken in the Father's person, it would be almost consistent with Scripture; for the Father made all things by His word, and also bears all things in it, as Ps. 33:6 says: "The heavens were made by the word of God."
(28) I want to give my mind here captive, to leave room for another and better one, to say no more than my conceit. He may therefore say that he is putting the person into One Godhead, because they are One God, and saying this in the person of the Father. Since what God does, every person does. Thus, God bears all things by His Word, which God truly is also Christ and the same Word.
29 Such swift changes of persons are probably more in Scripture than, Ps. 2, 6. 7: "I have ordained my King out of my holy mountain: I will preach the commandment, that God hath said unto me, Thou art my Son" etc. Here the first part is spoken in the person of the Father by Christ, and the other in the person of Christ by the Father; and the persons are changed into one speech for the sake that One God is both persons.
nen. So also here it may happen: that he is an image of God, is said of Christ; but that he carries all things by his word, is said of the Father in one speech, without distinction, therefore that both persons are One God without distinction.
(30) If this does not please me, I may think that by the word is understood as much as a deed or a story, as in the next gospel Lucas Cap. 2, 15. says of the shepherds: "Let us go to Bethlehem and see the word that has come to pass", that is, the story and deed that has come to pass. So the meaning here would be that Christ carries all things by the word of his power, that is, by the deed of his power. For by the doing of his power all things are sustained, and everything that is and can be, that it is not of itself, but from the active power of God. And then, once again, the power and the word are not to be separated, but the word and the power are one thing, not different from what is said about an active or powerful word, that the power is the essence and nature of the word, which works in all things. But here let each one proceed and follow as he will and can.
And has made the purification of our sin through Himself.
(31) There he meets the gospel aright. For all that may be said of Christ is of no use to us until we hear how it is all said for our good and profit. What need would there be to preach to us if it were for his sake alone? But now it is entirely for us and our salvation; therefore let us listen here with joy, for these are sweet words beyond all measure. Christ, who is so great, an heir of all things, a glory of divine honors, an image of divine being, who bears all things, not by strange power nor help, but by his own deed and might; lately, who alone is all in all: he has ministered to us, poured out his love, and prepared a cleansing for our sin.
- he says, "ours," "our sin," not his sin, not the sin of the unbelievers; for he who does not believe these things, to him
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the cleansing is in vain and not accomplished. And the same cleansing he did not accomplish by our free will, reason or strength, not by our works, not by our repentance or penance; for all this is nothing before God: but "by himself". How by Himself? Namely, that he took up our sin on the holy cross, as Isaiah Cap. 53, 6. says.
(33) But this is not enough, but also "by himself," that whosoever believeth in him, that he hath done these things for us, by and for the same faith he himself dwelleth in us, and cleanseth us daily by his own work: so that nothing can help or be done for the cleansing of sins, but Christ himself. Now he may not be in us, nor work such cleansing by himself, but only in and through faith.
(34) Now listen, you world leaders and leaders of the blind, pope, bishop, priests, monks, scholars, and you useless talkers, who teach purification of sin by works of men and satisfaction for sin, giving letters of indulgence and selling fictitious purification of sin. Here you hear that there is no cleansing of sin in works, but only in Christ and through Christ Himself. Now it may ever be brought into us by no works, but by faith alone, as St. Paul says Eph. 3:17: "Christ dwelleth in your hearts by faith." So it must certainly be true that the cleansing of sin is faith, and whoever believes that Christ cleanses his sin is certainly cleansed by the same faith, and in no other way. Therefore St. Peter says Acts 15:9: "He made their hearts clean through faith."
35 If this faith be first, and such purification be made by Christ himself, then let us do good works, and put away sin, and repent of it: then are the works good: but before faith they are of no profit, and make vain false confidence and trust. For sin is such a great thing, and its cleansing costs so much, that such an exalted person as Christ is praised here must himself do it and cleanse by himself. What then should be done in such great
What can our poor and futile actions do, since we are creatures, sinful and incompetent, corrupt creatures? That would be just as if someone took it upon himself to burn heaven and earth with an extinguished fire. There must be as great a payment for sin here as there is for God Himself, who is offended by sin.
He has sat down at the right hand of the Majesty on high, so much better than the angels, so much another name has he inherited before them.
This is said according to human nature, in which he has also purified sins, but that it is nevertheless true that it was done by God's Son, and the person does not separate anyone because of the separation of natures. So it is also true that God's Son sits at the right hand of the Majesty, although this is only according to humanity; for according to the Godhead he himself is also the one Majesty with the Father, at whose right hand he sits. But let us leave such a way of speaking now, as that is dark, and remain with the text speech, which is clearer.
(37) To "sit at the right hand of the Majesty" is certainly to be like the Majesty. Therefore, where Christ is described as sitting at the right hand of God, it is thoroughly proved that he is true God. Since God is not equal to anyone but God Himself, the fact that the man Christ is said to sit at the right hand of God is as much to say that He is true God, as the 110th Psalm, v. 1, says.God said to my Lord, "Sit at my right hand," that is, he said to Christ, who is a man, "Be like me," that is, you shall not only be known as a man, but also as God; as here the apostle also introduces this saying of the same Psalm. Item, Psalm 8:7: "Thou hast cast under his feet all the works of thy hands," that is, thou hast made him like thyself: not that he has now first of all begun to be God; but that man before was not God and like God. For at the same time that he began to be man, he also began to be God. And so the Scripture speaks many things.
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More from Christ than we, and wraps the person so finely in the nature and separates the nature again, that there are few who understand it rightly, and I myself have often erred in this and similar sayings, that I have assigned to the nature what is due to the person, and again. Thus Phil. 2:6, 7: "Though he was in the divine form, he did not think that he had stolen it, that he was like God, but expressed himself as God, not as God, but as a servant"; though this saying is dark.
Now that we come back to the text: Here the apostle begins to take the ground of Scripture from the Old Testament, and proves that Christ is God. For up to this point he has drawn his words and opinion from the Scriptures, saying that Christ has become much better than the angels, for he has become God and has inherited a much different name than they. All this is said of the opinion that the man Christ began to be God, and was glorified and made known that he was God.
For to what angel did he ever say: You are my son, today I have given you birth?
(39) This saying is in another psalm; therefore, that it may be made clear, as it is spoken by Christ, let us tell the whole psalm, which is thus, Why do the heathen rage, and the people speak in vain? The kings of the land rebel, and the counsellors counsel with one another against the Lord and his anointed, saying, Let us break their bands, and cast away their cords from us. But he that dwelleth in heaven laugheth at them, and the LORD mocketh at them. Then shall he speak unto them in his wrath, and with his fury shall he make them afraid. But I have set my King upon my holy mountain Zion. I will preach of the sentence, that the LORD hath said unto me: Thou art my Son, this day have I begotten thee. If you make a demand of me, I will give you the Gentiles as your inheritance, and the end of the world as your possession. Thou shalt smite them with the scepter of iron, as the vessel of a potter shalt thou break them. Be wise therefore, ye kings, and be ye chastened, ye judges in the
Land. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish in the way, for his wrath shall soon burn; but good to all them that trust in him."
40 Here it is clear that he calls Christ, against whom the Jews raged with Pilato, Herod and the chief priests: to whom he says, "You are my Son" etc.
(41) The Jews run away from this saying with wild glosses, and because they cannot deny that this psalm speaks of a person who is a king and Christ, that is, an anointed one, they say that it speaks of David, who was also a Christ. For they call all kings Messiahs or Christos, that is. Anointed. But it is not their thing; for David has never had the Gentiles, and his kingdom has not reached to the end of the world, as the Psalm says of this king. So also to no man is it said in the Scripture, "Thou art my Son."
(42) But though they confess that the psalm is spoken of Messiah, they have two evasions: for they say that the same Messiah is yet to come, and that he is not Jesus Christ. Therefore, even if he is called the Son of God, he is not God. For Psalm 82:6 is also written, saying to all God's children, "I have said that you are gods and children of the Most High." And in many places of the Scriptures the saints are called children of God, as, Gen. 6, 2. Psalm 89, 27. Matth. 5, 45. 1 Joh. 3, 2. And St. Paul calls us children of God in all places; therefore we also call him a father, and say: Our Father etc.
43 What shall we say to this? Shall we leave the apostle stuck like this, as if he did not bring up a good, clear reason of the Scriptures? That would not be fine. First, that this Jesus is the man of whom the psalm speaks is proved by experience, for it was thus fulfilled and came to pass. He was persecuted by kings and princes. They have tried to destroy him and have become a mockery, they have also been corrupted, as he says here; so he has ever been regarded as a Lord in all the world, that no king before him or after him continues to reign or can reign more widely. So then
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the fulfillment agrees with the psalm, it does not let itself be forced on another.
- That he is God, although other saints are also called gods and children of God, the apostle proves strongly enough that to no angel, let alone to a man in particular, was it said: "You are my Son"; therefore this must be a special son, above all men and angels; because he does not call him a son in common with others, but draws him out of all, he must be higher than no other. Now he may not be higher than the angels, unless he is truly God, because the angels are the highest.
(45) Above that, all other children he gives birth to by means, as St. Jacobus Cap. 1, 18. says: "He gave birth to us willingly by his word"; and the angels he also created and did not give birth to. But this Son he does not create, but without any means, by himself he gives birth to him and says: "I", myself, by myself "have I given birth to you today", which he said to no one else. This few personal births conclude a natural birth; for he probably speaks 1 Chron. 22, 10. of Solomon: "He shall be my son"; but not particularly to him: "You are my son, I have born you"; but David gave birth to him. But no one but God Himself gave birth to him.
- he also says: "today", that is, in eternity; it is ever not possible that a bodily birth takes place in one day; as we see in man and all animals. But in order to separate this birth, he adds "today" to the fact that God gives birth to his Son at once, eternally, and at the same time, his birth and having a son, does not say: "A year ago I gave birth to you, but now that you are my Son, I have given birth to you. Therefore, it must be an exuberant birth in the high nature that no one can understand.
47 It is also written in Hof. 11, 1. that God says: "Out of Egypt I have called my son", which reads as if it were a son, as this Psalm says; and the Jews say that it is said of the people of Israel. But St. Matthew draws it
on Christ. But be it as it may, no saying is found where it is said to a person: "You are my son", let alone to a king and such a great king; much less is it found that he says: "I myself have given birth to you, and today I have given birth to you". Therefore it is strong enough and clearly proven from this Psalm that Jesus is this Christ and God's true natural Son.
(48) Besides, it is to be noted with special care that the apostle insists on the Scriptures in such a way that if something is not said in them, it is not to be kept; for if this were not the case, his speech would be of no avail, since he says, "To what angel did he ever say" etc. For the Jews would say, If he hath not said it in the Scriptures, yet it may well be said; for not all things are written. But since he wills that what the Scripture does not give is not to be kept, we should therefore also reject all other teaching.
(49) And this is contrary to the iniquity of the pope and papists, who impudently pretend against this apostle, that more things must be held than the scripture hath. And if they say, It is not in the Scriptures, therefore it shall not stand, it shall not be concluded; they make void this reason of the apostle, much more than the Jews, that they may bring in their conciliarities, teachers, and high schools. Beware of this, and be sure that there is everything in the Scriptures that is to be kept. But what is not therein, thou shalt say, as here the apostle, When hath God ever said this?
And again, I will be a father to him, and he will be a son to me.
(50) They have also made this saying dull, as if they were teachers only to weaken the Scriptures, and say that this saying has two senses: one is to be understood of Solomon, as a figure of Christ; the other of Christ. But if this is admitted, that the Scripture does not insist on a simple sense, then it already disputes no more. Let the Jews insist that it is said of Solomon, as we confess; but so the apostle lies in the sand with a good appearance, and concludes nothing. Therefore
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It is to be held firmly that it is said of Christ alone and, just as the previous saying, describes a special son above all other sons, that even to the angels such a thing is not said, let alone to Solomon; as here the apostle says: and is a name much different and better than the angel, as he also says here that it may in no way be put to Solomon.
51 Now it is not enough for us to believe the apostle; we are obliged to prove that he finally proves with clear reason what he has undertaken. Therefore it is to be known that this saying is taken from 2 Sam. 7, 14. and Ps. 89, 27. 28. which are prophetic books, and at the same places it is only said about Christ, not about Solomon. But 1 Chron. 23, 10., which is a historical book, is said of Solomon alone: "I will be his father, and he shall be my son." Now it is also known among the Jews that Ps. 89, 27. 28. says of the right Christ: "He will call me: You are my father, and I will make him the highest king, the highest among the kings of the earth"; item v. 7: "Who may be like God among the sons of God?" that is, among the sons of God there is one who is a God, and no one like him.
- But whether this saying is written in the same voice in 2 Sam. 7 and 1 Chron. 23, it has such circumstances in 2 Sam. 7 that it cannot be understood by Solomon, so that it must have been said twice to David: once by Christ; once by Solomon. To the first, 2 Sam. 7:12, God says to David: "When your days are fulfilled and you die, I will raise up your seed after you, who shall be born of your flesh."
Now Solomon was not raised up as a king after David's death, nor after his death, but while he was still alive, 1 Kings 1:30 ff. David also understood that this was said of Christ; therefore he thanked God there, 2 Sam. 7, 19, so heartily, and said: "Dear Lord God, you have also spoken of my lineage in the long future." But 1 Chron. 23, 9. David still alive orders Solomon to make his will.
and says badly, "God has said to me, 'A son will be born to you, he will have peace, he will build my house, not you who have shed too much blood. The shedding of blood is not mentioned in 2 Sam. 7, and God says there that He will build a house for David. And this is the strongest of all, which is highly praised in Ps. 89. He promises His mercy freely without any addition and says: "If his children sin, I will punish them with human punishment, but I will not turn away My mercy from them." 2 Sam. 7, 14. 15.
This promise is not said by Solomon, as Ps. 132, 12 shows, but with the addition: "If his children will keep my commandments" etc., as David also testifies 1 Kings 2, 4. and God Himself spoke to Solomon 1 Kings 3, 14. Therefore this saying from 2 Sam. 7, not from 1 Chron. 23, should only be understood from Christ, so it concludes and proves strongly.
And again, when he bringeth in the firstborn into the world, he saith, And all the angels of God shall worship him.
55 This is the third scriptural saying, drawn from the 97th Psalm, v. 7, which clearly speaks of the kingdom of God, of which Christ also always preaches in the Gospel, in which kingdom Christ reigns and is Lord, which began after his ascension and is accomplished through the preaching of the Gospel; for it clearly speaks of the preaching. And thus it reads: "The Lord has become King, that the earth may rejoice and the islands be glad. Clouds and darkness are around him," that is, he reigns by faith hidden, "righteousness and judgment are the habitation of his throne. Fire goes before him, and sets on fire his enemies round about. His lightnings shine upon the ground", these are the miraculous signs, "the earth beholds and is astonished. The mountains", the great heads and the worthies, "melt like wax before the Lord, before the ruler of the whole earth. The heavens," the apostles, "proclaim his righteousness," faith, "and all nations see his glory," for the gospel is preached everywhere. "Ashamed must they all be who serve the images, and are ashamed of the
172 ' L. 7, 213-215. On the third day of Christ. W. XII, 231-233. 173
Praise idols. Worship him, all gods. Zion has heard and is glad, and the daughters of Judah are joyful, O Lord, because of your judgments" etc.
The experience and fulfillment interprets this Psalm. For such a thing has all happened about Christ. He is preached in all the world and reigns in the kingdom of God, which has not happened to any other king. Therefore the apostle makes a preface, saying, "And again, when he brought into the world the firstborn Son"; as if to say, "Since the Spirit in the Psalm speaks of the other entrance into the world through the gospel. For before he came into the world once in the flesh, and was cast out by his crucifiers in death: but afterward he is come again in his resurrection, and by the word, and reigneth first of all, and shall never die, nor be cast out: of which entrance the psalm speaketh.
(57) I also allow, saith he, that God hath more sons; but this is the firstborn son, whom he bringeth in, and maketh king, that the angels should worship him: which they would not do, nor be called, if he were not true God.
(58) We read that David and others have worshipped many things, but no angel has ever worshipped anyone but God. Therefore this saying concludes that he must be God whom the angels worship. For if one worships that alone which is greater, even on earth, and nothing is greater above the angels but God alone, then this King must be God, who is heard through the preachers and brought into the world, and whom the angels worship. Nor is there anything wrong with the fact that the apostle does not lead all the words so evenly from the Psalm. So the psalm says, "Worship him all his angels." But the apostle thus speaks, "All God's angels will worship him." Surely it is A sense that in the future was, the angels should worship him. But if they worship him, he is GOD, so the angels are also his, and yet he is also a man. But it is to be noted that in the Hebrew it is written: "Worship him, all Elohim", that is, all gods, and the angels are called thus and all saints, because they are God's children.
But of the angels he says: He makes his angels spirits, and his servants flames of fire.
(59) By this he does not want the angels to have such names in the Scriptures that to one of them it would be said, "You are my Son," "He shall be my Son," "Him shall all the angels worship," but he only makes them messengers whom he sends into the world, and is of the opinion that when he commands the angels many things, it is not that he makes one of them such a lord, but that he makes them wind and flames of fire. He calls them wind or spirits and flames of fire because when they are sent, they take on such a form, flying lightly and swiftly like the wind, and shining like lightning and flame, as is proven in many places in Scripture. But by this none of them is lord of the world, neither is any preached everywhere, as this king is preached a lord over all things; which the Jews also must confess.
But from the Son: God, your throne endures forever and ever. The scepter of your kingdom is a true scepter. Thou hast loved righteousness, and hated iniquity: therefore hath thy God anointed thee with the oil of gladness above thy fellows.
60 This is the fourth saying, from the 45th Psalm v. 8, which to my mind concludes in the strongest and most obvious way that Christ is God, against which, without a doubt, even the Jews may say nothing. Let us see this. First, it is known by everyone that this psalm was written by Christ, whether it should still come, as the Jews think and err. Secondly, the first part, where he says: "Your throne, O God, endures forever," must be said of the right true God, who has a royal throne and the rule; for although the word "God" is also given to the saints, as is heard above from the 82nd Psalm, v. 1, the rule and the throne is no one's own but the one true God.
*) These words are missing in c and d. D. Red.
174 D. 7, 215-218. On the third day of Christ. W. XII, 233-236. 175
right and natural God. Is this not clear and certain? Well then, we have the God who has the throne and reigns forever.
61 Now from the same God follows thus: "You have loved righteousness, therefore God, your God, has anointed you before your fellow men. What do you want to become here? The GOt who has the eternal throne and reigns forever, who is anointed by his GOt, before all his fellows? It must be the right God who anoints; so he is also a right God who is anointed, because he has the throne and reigns forever. Now God may not anoint Himself, but He who is anointed is under His anointed. For "to anoint" here means to pour in the Holy Spirit with His graces, as is public, which is only proper to the creature.
(62) Behold, it is irrefutable here that this king must be true God by the first part of the saying, and yet true man by the last part: for after humanity he has fellows, if he is a head of all believers, who are made partakers of his spirit, which he has abundantly above all. But according to the Godhead he has no comrade: for there is only One God and yet not One Person. For this saying requires two persons: the one who governs, the other who anoints the same, who cannot be anointed according to the Godhead. Therefore it is determined that this is the Son of God, to whom such a name is given that he is God and has an eternal throne, which is the kingdom that began after Christ's ascension, and yet he has fellow anointed ones and loves righteousness, so that he deserves the anointing, all of which is due to a true man.
The rod or scepter of his kingdom is the gospel, which is a scepter of rightness, that it may proceed aright and straight. This is said against the doctrine of men, which have many crookedness and confusion, yet never bring to salvation. That we should learn nothing here in Christianity, but only this scepter of his kingdom. He does not want his kingdom to be ruled by any other means than this right rod of the gospel.
(64) I also had to put the word "God" twice in the other part of this saying because of necessity: "God, your God," so that we have no more than one word that is called God. But the Hebrew tongue has many of them, and here are the two: elohim, elohe.
There are many more of these sayings in the Old Testament, which creep along so secretly and yet close so insurmountably. As, Gen. 19, 24: "God rained fire and brimstone on Sodoma and Gomorrah from God." What is "God", "of God", but that two persons are indicated here, the Father and the Son? Item Zech. 3, 2: "God said to Satan, God punish you, Satan." Behold, there also one God speaks of the other. And Psalm 68:19, having spoken long and much of God, says: "Thou hast ascended on high, thou hast caught the prison," which ascent belongs only to the man Christ. Item, there: "Your God has commanded your power" etc.; again: "God commands God's powers". And many more.
And thou, O LORD, from the beginning hast founded the earth, and the heavens are the work of thy hands. These shall pass away; but thou shalt remain; and they shall all pass away as a garment, and as a vesture shalt thou change them, and they shall be changed: but thou art the same, and thy years shall not cease.
(66) How this saying clarifies this matter does not yet appear, for as it stands, it can easily be interpreted as referring to God as One Person. Therefore, one must look at the whole Psalm, which also says about the future kingdom of God, which the Scriptures give to Christ to rule, as is heard in the next saying, and many more. Thus this Psalm 102:13-17 says of this kingdom: "God, you remain forever, and your memory from one generation to another. Thou wouldest make up and have mercy on Zion; for it is time that thou shouldest have mercy on her, and the hour is come. For thy servants," the apostles, "have made pleasant their stones, and unto their dust shall they bring grace" through the gospel. This has ever been said of Christ, whose servants have
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Apostles are, and have brought the stones of Zion, the elect, to grace by their preaching; for such servants no king ever had. "And the Gentiles shall fear thy name, and the kings of the earth thy glory. That the Lord may build Zion, and appear in his glory" etc.
- Last of all follows this saying: "And you, God, have founded the earth from the beginning. From this he concludes that this King, whose servants have graced the stones of Zion, and who is preached in all the world, that the Gentiles and all the kings of the earth fear him, is the God who created the earth, and abides in himself forever. Now no king has ever been preached like this to all the nations.
as Christ; therefore it follows that he is true God and man. What more is to be said about this, I leave to higher spirits, I cannot say more.
68 Thus we have that this whole epistle is vain armor, and contends for the article of faith, that Christ is God, and Lord of all things, even after mankind. And see the wonder how bright the Scripture is in itself, and the infirmity in us is that we do not see it; that indeed Lucas says Cap. 24, 32, that Christ opened the understanding of the disciples, so that they understood the Scriptures. He did not open the Scriptures, but the understanding; for the Scriptures are open, but our eyes are not open.
St. Stephen's Day.
Acts 6, 8-14. 7, 34-59.
And Stephen, full of faith and power, did wonders and great signs among the people. Then some of the school called the Libertines, and the Cyrenians, and the Alexanderites, and those who were of Cilicia and Asia, arose and consulted with Stephen. And they could not resist the wisdom and the spirit from which he spoke. Then they judged some men who said: We have heard him speak blasphemous words against Moses and against God. And they stirred up the people, and the elders, and the scribes, and came near, and took him, and brought him before the council, and set up false witnesses, saying: This man ceaseth not to speak blasphemous words against this holy place, and against the law. For we have heard him say, Jesus of Nazareth will destroy this place, and change the customs which Moses gave us.
NB. Here, for the sake of length, a whole chapter is omitted, in which > St. Stephen answers such a complaint. For he who arranged this > epistle, and so composed it, has left out the best part, and then > added this next part of the seventh chapter.
When they heard this, their hearts were pierced, and they gnashed their teeth at him. But when he was full of the Holy Spirit, he looked up to heaven, and saw the glory of God, and Jesus standing at the right hand of God, and said, Behold, I see heaven open, and the Son of man standing at the right hand of God. And they cried with a loud voice, and stopped their ears, and rushed in upon him with one accord, and thrust him out of the city, and stoned him. And the witnesses laid aside their garments at the feet of a young man whose name was Saul. And they stoned Stephen, who cried out, saying, Lord Jesus, receive my spirit. But he knelt down, and cried aloud: Lord, do not keep this sin from them! And when he had said this, he fell asleep.
(1) In order that the text of this epistle may be understood, we must add something that is omitted, and relate the transaction to its cause. There was a dispute about the fact that Stephen had said that there was no use in anything apart from faith.
and that one should not serve God with church buildings or works unless there is faith in Jesus Christ; this faith alone makes one pious and builds the temple of God, which is the believing heart. Against this, the Jews have kept the Mosaic Laws and the
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Temple at Jerusalem, of which it is often written in the Bible that God had chosen this place and that His eyes should always see there, and it was also called God's house. With this they wanted to have won.
(2) Then St. Stephen spoke against them the words of Isa. 66:1, 2: "Thus says God, 'Heaven is my throne, and the earth is my footstool. What kind of house are you building for me? And where shall be the place of my rest? For all these things my hand hath made before, and all things are made before, saith God." This saying is so clear and powerful that no one can contradict it, and concludes that God may not dwell in made houses, because He has made everything that is to be there beforehand and is His beforehand. Moreover, if heaven does not understand him, nor earth, as he says here, that heaven is not his house, but his chair, and earth not his dwelling, but his footstool: how then should he dwell in a built house of men? In the same way Solomon speaks 1 Kings 8:27, who built the same house.
003 And when they had been struck on the head with these and such sayings, that they could bring nothing against them, they went on, and interpreted his words, saying, That Jesus would destroy the temple, and walk in the law of Moses; whereas Stephen said no such thing, but that faith in Jesus Christ alone maketh blessed, and not the law or the temple; after which, if faith were there, then should one have temples, and not temples, and keep the law aright. He only wanted to get rid of the false confidence in works and temples.
(4) Just as now, when the papists hear that works are of no use, that the faith of Christ must first do all things, they also say that good works are forbidden and the commandments of God are blasphemed. If St. Stephen were to preach now, he would not be stoned, but burned with fire or torn apart with tongs by the angry papists.
5 To such false complaint St. Stephen answers, and starting from Abraham, runs through the Scriptures, and indicates how neither
Abraham nor any patriarch built a house for God except Solomon, who built one for him; and yet the former patriarchs were not the less before God because they did not build a house for him. And then Isaiah concludes with this saying, saying, "Solomon built him a house, but the Most High God does not dwell in houses made with hands, as He says through the prophet: Heaven is my throne, and the earth is my footstool. What house will ye build me, saith God, or where shall be the place of my rest? Has not my hand made all things?"
6 These words are followed by: St. Stephen chastises them and says: "O stiff-necked and uncircumcised in heart and ears, always you have resisted the Holy Spirit, as your fathers were, so are you. Which prophet did not your fathers persecute? They killed those who proclaimed the future of this righteous one, over whom you have now become traitors and murderers. You have received the law by the means of angels and have never kept it.
When he read such a text to them, the last part of the epistle follows, which says: "When they heard this, their heart was broken, and they gnashed their teeth at him" etc. So it is clear that the quarrel was over faith and good works. But what should the papists do, who have no reason nor appearance for themselves, without their own human law and doctrine. If they would present such a pretense as the Jews had, namely, that God had given Mosaic laws and chosen the temple at Jerusalem, then first of all there should be a cry de jure divino, as their ancestors, the Jews, also did.
Now, this epistle is easy and gives an example of the faith of Christ in St. Stephen; therefore, it must not be glossed over much, and recently they want to overflow. Let this be the first lesson, then, that building churches and endowments do not please God, as St. Stephen here clearly demonstrates through Jesus.
9 But if we are to say and keep this, we must dare to do what St. Stephen's did.
*) Thus, a. D. Red.
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has dared. For with this the pope's bulls, the clouds of indulgences, the spiritual law, and so many sermons about churches, altars, monasteries, chalices, bells, tablets, candles, and clothes would vanish; this would not unreasonably annoy the papal holiness and his own; For with it the belly, kitchen, cellar and all temporal goods would diminish, and with time idleness, pleasure and sweet life would turn into work, poverty and unwillingness, having to study and pray, or, like other people, feed themselves. This would not be good, because the holy Christian church would be despised, as Christ and the apostles were despised, and would no longer want to lead such royal splendor, to fight, to rob, to shed blood, to praise God and to exalt the holy church, as the most holy in God fathers have done and still do.
. (10) But let this be understood, not that it is evil to build and endow churches, but that it is evil to fall into it, forgetting faith and love, and thinking that it is a good work, that one may merit it before God. From this follows such an abuse that no measure is kept in it; there one wants to build all corners full of churches and monasteries, without all concern as to why the churches are to be built.
(11) For there is no other cause for building churches, if ever there be a cause, but that Christians may come together to pray, to hear sermons, and to receive the sacrament. And where this cause ceases, the same churches are to be pulled down, as is done to all other houses when they are no longer useful. But now, in all the world, every man wants to establish his own chapel or altar, or even a mass, of no other opinion than that he thinks to be saved by it and to buy heaven.
(12) Is not this a wretched, miserable error and seduction, that the poor people are thus taught to build upon works, to the great detriment of their Christian faith? It would be better to root out all the churches and foundations in the world and burn them to powder, and it would be less sinful for anyone to do so out of sacrilege, than for a single soul to be burned to powder.
is deceived and corrupted into such error. For God has not commanded anything about churches, but only about souls, which are His true church; of which St. Paul 1 Cor. 3, 16. 17. says: "You are God's temple or church: but whoever violates this church, God will destroy him."
(13) But now, behold, the holiness of the papists, that all the souls of the world are destroyed with such error, and that this true church of God is reduced to ruins, they do not mind; yea, they help it, and do no other work with their preaching of works, but that they destroy such a church in every place. Then they come and build wooden and stone churches instead of such ruined churches, and make the consciences so narrow that whoever picks the same stones and wood a little with a knife has desecrated the whole church; then one must have cost and effort to have them consecrated again. Are these not furious, mad and foolish, yes, senseless and possessed people, who make no conscience, yes, eternal merit out of such great sins of the disturbed churches, and such great consciences out of the vain jugglery of their churches? I still say: It would be good, for the sake of such error, to eradicate all churches once in all the world, and to preach, pray, baptize, and practice all Christian duty in common houses or under heaven.
14 Since the cause of building churches is also a bad cause. Christ preached for three years, and yet only three days in the temple at Jerusalem; the other days he preached in the synagogues of the Jews, in the deserts, on the mountains, in the ships, over the table and in the houses. John the Baptist never came to the temple, preached at the Jordan and in all places. The apostles preached on the day of Pentecost in Jerusalem in the market and alleys. Philip preached to the eunuch on the chariot. St. Paul preached to Philippians by the water, in the dungeon and back and forth in the houses; just as Christ commanded them Matt. 10:12 to preach in the houses. I mean, they were as good preachers as they are now.
(15) But so it shall be that the false preaching and doctrines of the devil shall be rewarded with a delicious vaulted ceiling.
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But the Word of God shall not find an inn in all Bethlehem, where it may be born. Wouldn't it be time here that we, with St. Stephen, also said to these nonsensical ones: "You stiff-necked and rough-hewn in heart and ears, you always strive against the Holy Spirit", and are betrayers and murderers of the innocent and simple souls of Christ: you have received God's commandments through the apostles, and keep none of them? I fear that their hearts should also burst and their teeth gnash, and say: He has blasphemed God and spoken against the holy place, he has profaned all the churches. Oh God, what blind leaders and soul murderers rule under the accursed papacy!
(16) Here you see why thunder generally strikes the church before all other houses, that God is more hostile to them than to any other, so that in no murder pit, in no women's house such sin, such blasphemy, such murder of souls and disturbance of the church happens or can happen, as in these houses. For where the true gospel is not preached, there the public women's host is much less of a sinner than the same preacher, and the women's house is not as evil as the same church. And even if the same woman-worshiper every day made new virgins and pious wives and convent nuns to shame, which is a terrible and horrible thing to hear, nevertheless he is not as evil and harmful as such a papist preacher.
Does this seem strange to you? Think for yourself: Such a preacher does no more than to daily insane and defile with his sermons the newborn hearts from baptism, the young Christian people, the tender souls, who are vainly consecrated virgins and brides of Christ. But because this is not done bodily, but spiritually, no one is moved; but God displeases such beyond measure, and out of great anger he speaks out rudely through the prophet right away: "You insolent whore, lock your legs on all who pass over before you." That is how offended he is at such preaching. Of it also Jeremias Klagl. 5, 11. complains in his prayer: "You
have put to shame the women of Zion and the virgins of the cities of Judah. Now, spiritual virginity, the Christian faith, is infinitely better than bodily virginity, since it alone acquires heaven.
(18) Not only is faith destroyed by such doctrine and works, but also Christian love. There we see the fools walking in the caps. Some have a neighbor who is poor, or has a daughter or child, or a wife who is sick, or is otherwise poor; he leaves him, does not give him his hand, and goes and gives it to a church; or, while he lives, he collects it, and then, at death's door, he makes a will and makes donations here and there: Then priests and monks come, praise the same, absolve the pious man, give him the sacrament, bury him with honor, and cry out his name in the pulpit and at mass: This is a delicious thing! He has taken good care of his soul, much good is done to him; yes, unfortunately, done and all too slowly.
19 But of the sins that he left his neighbor in life, when he was well able, and as the rich man in the gospel left poor Lazarum, no one remembers him; neither does he consider them; the sin must remain unconfessed, unrepented of, and unabsolved, were there still so many bulls, indulgences, and spiritual fathers. For this is also the real sin that belongs to the last judgment, of which Christ will say: "I was naked, and you did not clothe me," Matth. 25, 43. So this pious man will say: "Lord, I have collected it, that I endowed you with a pen, and have paid the pope a bull with it, so I am absolved by him from all my sins. What else should such people hear but the sentence, "Depart from me, ye that are perverse, into everlasting fire"? because they have transgressed the Christian faith by works, and have despised Christian love for the sake of wood and stones.
20 Therefore let us be wise, dear friends, it is necessary; let us ever learn that faith alone in Christ alone makes one blessed, as it is sufficiently said above that no one ever builds on his works; then, while he lives, let him exercise himself in works alone, so that
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Let his will be his will, let his pen be his pen, and endow his actions with doing good for his neighbor, because he lives.
(21) I will give you an example of the holy woman St. Elizabeth. She once came to a convent and saw that our Lord's suffering was beautifully painted on the walls, and said: "You should have this food spared for the nourishment of the body, for this should be painted in your heart. Behold, how simple, divine, and powerful a judgment is this concerning things that everyone holds in high esteem! If she spoke it now, the papists should certainly burn her, as she blasphemed Christ's suffering and promised good works: she would have to be a heretic if she were worth ten saints.
The other teaching.
God's commandment is not fulfilled with works.
22 For St. Stephen here rejects not only the churches and church buildings, but also all works, saying, "You received the law by means of angels and never kept it"; therefore they also reproached him again, not only as speaking against the holy temple, but also as blaspheming the law of Moses, and teaching other works than they had done. Stephen could never blame them for not keeping the law with outward works; for they were circumcised, and kept food, clothing, feasts, and the things Moses had commanded, even stoning him for the law's sake.
(23) But St. Stephen speaks from the Spirit, as St. Paul speaks from Romans 2 and 3, that no one is justified before God by the works of the law, but by faith alone. For the reason that where the Holy Spirit is not and does not give grace, man's heart does not like the law of God, but would much rather not have the law; as everyone feels in himself, and finds himself hard and reluctant to do good, but inclined and easy to do evil, as Moses also says in Gen. 6:5 and Cap. 8:21: "Man's heart is only for the law.
inclined to evil from his youth." Because there is such unwillingness, he does the works of the law with unwillingness, not from the heart, must do them out of fear of punishment, shame and hell, or does them out of love of his benefit and happiness, not for God's love and honor. Thus, all such works are only hypocrisy, and no good work is respected before God. Thus he promised the Holy Spirit and gives him to all who believe in Christ. This same Spirit, through His grace, makes the heart willing and happy to do good, so that man freely does works in vain, but only in honor of God; for through faith and the Spirit he is already righteous and blessed, to which no works could bring him. See, for this reason one freely concludes that all who are without faith and grace do not keep the law, even though they torture themselves to death with the works of the law.
24 This is what St. Stephen means here, that the Jews always contradict the Holy Spirit in that they are presumptuous by their works, do not want to be allowed to be, and do not want to have their works rejected as unrighteous, do and do always by the law and yet keep none of them right, remain hypocrites all their lives, do not want to accept the faith that they would come to right good works through it, and through the grace of the Spirit gain desire and love for the law and thus fulfill the law out of a free heart; for God wants such workers and law keepers and no others.
(25) For this reason he also says, that they are stiff-necked and uncouth in heart and ears, that they will neither hear nor understand these things, always crying out, Good works, good works, law, law, and yet do none of them themselves; just as our papists also do, all their ancestors, descendants, and the whole multitude of this generation, persecuting the righteous, boasting that they have done it for the sake of God and his law. So we have the main point of this epistle. Now let us walk through it a little.
First, we see here St. Stephen's example also in love against God and neighbor. Against God in that he punishes the Jews so severely and harshly, calls them
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Traitors, murderers, and transgressors of the whole law, yes, the stiff-necked, who also resisted the law and its fulfillment, as well as the Holy Spirit Himself; item. Unhealed in ears and heart. How could he have reproached them more highly and more abominably? He does not let anything good remain in them, so that it seems that he does this out of impatience and anger.
(27) Who now should do this to the papists, where would the world suffer him? But the love he has for God compels and drives him to it; it cannot suffer nor be silent that God's commandment is so despised, it cannot pretend, it punishes and scolds whoever does against God, it does not let itself resist that, and it should stake its life on it. This is what the Scripture calls a holy chagrin, because the love of God is grieved and offended by God's dishonor and disobedience, whose honor and obedience it seeks and loves most of all; just as one reads of the prophet Elijah that he was a peculiar man in such holy chagrin against the false prophets.
- From this example we learn that all who are silent about sins and transgression of God's commandments do not love God. Where then will the hypocrites remain who also praise transgression? Item, the after-reader, and those who laugh and like to hear and talk about the neighbor's evil.
Neither does it excuse anyone that the pope forbids in his great laws and the papists teach that one should not punish nor judge the authorities; these are Satan's teachings. Who is St. Stephen punishing here? Is it not the rulers of Jerusalem? And yet he is a wicked, lowly man, not a priest nor an ordained man. Yes, he teaches us that every Christian should punish the pope and the ruler, and is guilty, not to mention that he should not have authority and power. And they are to be punished primarily in spiritual sins; as here St. Stephen does not punish them from gross sins, but from the gilding that they did not believe and only resisted the Holy Spirit; for in this they do the most harm, deceiving themselves and the people with their laws and works.
30 Thus the pope, bishops and all papists are to be publicly punished as the stiff-necked and uncouth gilders who resist the Holy Spirit and keep no commandment of God, only betraying and murdering Christian souls, in which they are Christ's betrayers and murderers, who purchased them with His blood.
And because we have just come to the conclusion that St. Stephen was a layman or common man, not a priest, as they sing him a Levite and make an Epistoler or Evangelist out of him, so that nothing ever remains unconverted: it is to be known that St. Lucas writes Apostles 4 and 6. 4 and 6, that at the first beginning in Jerusalem the Christians gave all their goods to the commonwealth; then the apostles divided to each what he had need of. But it came to pass that the widows of the Greeks were not provided for as the widows of the Hebrews; and there arose a murmur among them. Then the apostles saw that such a work would become too much for them, so that they had to refrain from preaching and praying about it, and they gathered them all together, saying thus: "It is not right for us to leave the word of God and serve the tables. Name among you some godly men whom we will set over the work; but we will wait for the ministry of preaching and praying." Thus St. Stephen was chosen with other six and set over such goods. This is where the word diaconus, a servant, comes from, because they served the congregation to meet their temporal needs.
32 So it is now clear that St. Stephen was a guardian, or bailiff and guardian of the Christians in temporal goods, to distribute to those who were allowed to be. But with the time it has been made Epistoler and Evangelier. And no more remained of St. Stephen's office, because what still show a little the nuns' provosts, hospital masters and guardians of the poor. Such people should be the Epistoler and Evangelier, not those who were consecrated, shorn, wore dalmatics *) and waved at the flies at the altar; but a common layman and pious man, who had a register of the meager and the poor.
*) A kind of priestly vestments. D. Red.
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The common bag in his command to distribute where it would be necessary. This is the real right office of St. Stephen, who never dreamed of reading epistles or gospels, nor of plates, nor of dalmatics. They are only vain human fondles.
33 A question then arises here: whether the laity and the common man might also preach, because here St. Stephen was not set to preach (which office the apostles reserved for themselves, as has been said), but to keep house, and yet, when he went to the market and came among the people, he immediately rumbles with signs and wonders, as the epistle says, and also punishes the rulers. If the pope and the papists had been there, they would certainly have asked about the format*) and about the character**), and if he had not also carried a plate together with a prayer book, he would certainly have had to burn as a heretic, because he was neither a priest nor a cleric. For the titles, priest and cleric, which Scripture gives to all Christians, they have snatched to themselves, and call the others "laymen," just as they also call themselves the "church," as if the laymen were outside the church, the tender noble people, who do neither priestly nor clerical nor church office and work, fooling the world with their little human feet.
But St. Stephen stands firm here, and with his example gives power to anyone to preach in whichever place one wants to hear, be it in the house or in the market, and does not let God's word be so bound to the plates and long skirts, so that he does not hinder the apostles in their preaching, but also waits for his office, ready to be silent where the apostles themselves preach. For there must ever be an order that
*) Format, formatae epistolae, letters made according to the prescribed norm of the ecclesiastical authorities; they were introduced by decision of the Council of Nicaea (325) to avoid fraud. Also the following concilia established decrees on the formats. They were a kind of passports given by the ecclesiastical superior to the ecclesiastical subordinates when they made a journey to other dioceses, either for the sake of recommendation, or dismissal, or communion. D. Red.
**Refers to the ordination to the priesthood. (Character indelebilis is, among the papists, a characteristic received indelibly through the reception of certain sacraments (baptism, confirmation, priestly ordination). D. Red.
not all preach at the same time, but as St. Paul writes in 1 Corinthians 14, "one or two speak, and if anything is revealed to another, the former is silent". 15. is also proven: when St. Peter had preached after the sermon of some Pharisees, Barnabas and Paul preached after him, and finally also St. James, and spoke one after the other; which still shines a little in the high schools in their disputations: but now one alone talks about Dietrich of Bern, or what he dreamed.
(35) A proper sermon should be preached, as in a collation over tables. For this reason Christ instituted the sacrament, that one should sit at table and act his word; but everything has been reversed and vain human order has taken the place of divine order.
That is enough of it now. The other part, love for one's neighbor, was demonstrated by St. Stephen in that he did not allow his own murderers anything unpleasant. For no matter how harshly he punishes them for God's sake, he is still so favorable to them that at the last parting, when he had commanded his spirit and provided for himself, he forgets his own and is careful only for them, and spends his spirit in the same love. For it was not in vain that St. Lucas put the word of Stephen, when he asked for his murderers, at the last. When he asked for himself and commanded his spirit, he stood upright; but at last, when he asked for his murderers, he knelt down; moreover, he cried out here with a loud voice, which he did not do for himself.
How much more earnest was his prayer than his prayer for himself; how his heart must have been inflamed, and all his body moved and warmed at the misery of his enemies, which he saw. St. Augustine thinks that such a prayer saved St. Paul; and it is not unreasonable to believe that God certainly heard such a prayer and eternally provided something great to be done through it; as he proved in St. Paul. It may not be denied, though they are not all saved.
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(38) He also sets his words in a fine way, saying, "Do not put sin in them," that is, do not make it stand still, as a pillar or foundation stands immovable; so that he may confess, repent, and be sufficient for them. As if he should say: Dear Lord, it is ever a sin and not right, no one can deny that; as repentance and confession are used to say, to hate and confess the guilt simply. Then he prays and sacrifices himself for it, so that the sin may ever be done.
(39) Behold, we see how true love is both a great enemy and friend, how harsh it punishes and how sweet it helps. It has a hard shell, but a sweet core; it is bitter to the old man, but sweet to the new man.
40 The epistle also gives not only such strong teaching and examples of faith and love, but also comfort and exhortation; it not only teaches, but also stimulates and drives in that it calls death a sleep, when all the world is terrified. But here St. Lucas says: "He has fallen asleep", that is, with a gentle death, which he did not feel, passed away, just as a man when he falls asleep, does not know what happens to him, comes to sleep insensible.
(41) And it is hard to trust in this word of the Spirit; he will not lie that the death of Christians is a sleep and a gentle death. For this is the grace and power of Christ, which he obtained for us by his death, that death should not be sour to us, if we believe in him; as he says John 8:51: "He that keepeth my word shall not taste of death for ever." Why not taste it? Because the soul, being in his living Word, full of the same life, may not feel death. For the Word lives and does not feel death; so also the soul that believes and lives in the same Word. Therefore Christ's words are called words of life, and are also words of life, and he who believes and clings to them must live.
This irritation and comfort is increased by the fact that he says: "He sees the heavens open and the Son of Man standing at the right hand of God. With this, Christ has shown how close, how willing, how diligent he is.
and is ready to help us, if only we believe in him and dare to live happily for his sake. It was not done for St. Stephen's sake alone, nor was it ever described for his sake; but for our comfort, that we may not doubt that he will do to us even as we do, as St. Stephen did.
(43) It is exceedingly comforting, and a great defiance of death, that the heavens are open. What should not be open and ready when the heavens, the highest creatures, are open, waiting for us, as it were, and glad that we are coming? Yes, you wanted them to be visibly open to you. But if this should happen to anyone, where would faith remain? It is enough that once happened to comfort and strengthen the faith of all Christians, to make death contemptible. For as we believe, so it happens to us, even if we do not see it.
44 What angel, what creature should not be ready and standing there, if the Lord Himself is ready and standing there to help? And it is clearly said that he did not see an angel, not God Himself, but the man, Christ, which is the most lovely and like nature, and most comforting to man. For a man sees a man rather than angels and all creatures, especially in times of need.
(45) Here also the pointed teachers ask, who measure divine works with reason and count the sea with spoons: As St. Stephen might have looked into heaven, yet our eyes might not see even a bird when it flies a little high; how then should he have seen Christ so level that he would be Christ and not another? And when we see a man on our tower, we think he is a child and do not know him. Therefore they improve the matter and say: St. Stephen's eyes were supernaturally sharpened, so that he could see so far and so surely. But how if St. Stephen had been in the house under a vault? Let go of such gossip. St. Paul also heard Christ's voice from heaven before Damascus, and yet his ears were not sharpened. And the apostles on the mountain Thabor, item, the deaf-
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fer John, Luc. 3, 22, and the people, Joh. 12, 29, heard the voice of the Father, and yet their ears were not sharpened nor sharpened. Is it not much greater that a voice should be heard so high, than that an image should be seen so high? Do the eyes see immeasurably further than the ears hear?
When God wants to reveal Himself, heaven is near and all things. St. Stephen, having been under the roof or under the sky, heaven has been close to him, has not been allowed to see far. God is at all ends, may not lower himself from heaven, is soon such a face that he is truly in heaven, and yet is seen at the very closest, without all sharpening or change of the senses.
(47) Whether we do not know how this happens and is possible, there is no power in it. God's miracles do not happen so that we can measure them and catch them, but so that we can believe and become confident. Ask me, are you so clever, how through such a small stalk grows such a big apple, pear or cherry, and such much smaller miracles. Let God work and you believe, not miss him to catch and understand.
And who would tell all virtue in this example? All the fruits of the spirit shine in it. There is love, faith, patience, kindness, peace, gentleness, wisdom, truth, simplicity, strength, consolation, concern for one's neighbor, hatred, and
Punishment of all evil, contempt of death and this life, freedom, serenity, and all grace and all good: there is no virtue that is not exemplified here, no vice that is not punished here; so that the evangelist says: Stephen was full of faith and virtue. So our text has, "Stephen full of grace and strength." But the Greek, which St. Lucas wrote, thus, "Stephen full of faith and virtue." That "virtue" here means activity or deed; as if to say: He had great faith, therefore he also did much and was mighty in deed. For where faith is right, action follows; and the greater the faith, the greater the action.
There is a strong, powerful, active thing about a right faith. Nothing is impossible for it; it neither rests nor celebrates. Therefore St. Stephen, before the rest of the activity of his faith, did not only bad and common good works, but also miracles and signs among the people in public; in addition, great miracles and great signs, says Lucas. This is written as a sign that he who is not active is also not a believer and may not boast of his faith. It is not in vain that he has put faith first and then action, to testify that action is a proof of faith; also that no good thing can be done without faith, which must be first in all deeds. God help us. Amen!
On St. John's Day.
Sirach 15:1-8.
No one does this except the one who fears the Lord, and the one who keeps God's word finds it (wisdom). And she will meet him like a mother and will receive him like a young bride. She will feed him with bread of understanding, and will water him with water of wisdom. Through this he will become strong so that he can stand firm, and he will cling to her so that he will not become a disgrace. She will exalt him above his neighbor, and will put out his mouth in the church. She will crown him with joy and gladness, and endow him with an everlasting name. But fools cannot find her, and the wicked cannot see her. For she is far from the hopeful, and the hypocrites know nothing of her.
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1 This epistle is not a doctrine, but a praise; for it saith not what and how to do good, but what befalleth them that do good. Therefore it is only an exhortation and admonition to the good that is known beforehand. St. Paul also divides all sermons into two parts: some he calls teaching, some exhortation. Teaching gives what is not known beforehand, nor does one have it; exhortation stimulates, drives and awakens, so that the teaching does not lie idle, and comforts the person, so that he perseveres and does not grow weary. Therefore, this part of the sermon is easier than the other, but it is almost necessary and useful.
(2) He that would stir up, awaken, comfort, and exhort any man must reproach him with a moving cause, namely, how great need, how useful, how praiseworthy, and how honest it is; and again, how injurious and shameful it is, if it be not done. So does this epistle, showing much benefit and honor to those who fear God and love righteousness, which we shall see.
What fear of God and righteousness is, is not said here, but we have said it many times above, namely: that fear of God is, if a man does not stand on himself and on his things, he does not miss his honor, power, wealth, strength, favor and art, yes, also not his good works nor good life; but cares in all this, that he does not sin, and fears, yes, he knows, where God acts with earnestness and according to his judgment with him, he would be lost a thousand times. Therefore he does not exalt himself in any thing above the very least man on earth, remains humble and gentle *) in all his conduct and nobility, does not pride himself with anyone, gladly gives way and lets himself be told. See, humility makes all his works good. For St. Peter says in 1 Peter 5:5: "God resists the proud and gives His grace to the humble"; whatever is done in that grace is done well.
4 So, righteousness, we have heard, is nothing else but faith, which is therefore
*) "gelinde" have f g, a has "gelenk", c d e "geleng." D, red.
First, because no one can stand before God's judgment, and man must fear in all his being and works, such fear drives him to seek and find something else besides his own, on which he may build, rely and stand; this is the pure mercy of God, presented and promised to us in Christ. This same reliance, such faith and confidence, makes one righteous and devout before God, as St. Paul says Rom. 1, 17: "The righteous lives by faith."
(5) Therefore, as much as a man fears for himself in his own things, and becomes a sinner before the judgment of God in all things, so much does he take comfort in the strange grace of God, and becomes righteous before it in all things; so that the two must remain together, judgment and grace, fear and confidence. Judgment is to make fear; grace is to make confidence. So fear by judgment lifts us out of ourselves and out of all that is ours. But confidence places us in God and in all that is God's, so that we do not exalt and measure any of our own good, but God's goods. This is the meaning of Ps. 147:11: "God is well pleased with those who fear Him and rely on His mercy.
- If then faith is right, he again does to his neighbor what he believes God has done and is doing to him, and also lets it be pure grace, forgives him, bears and tolerates him, lifts him out of his miserable being, puts him in his own good, lets him enjoy all that he has, denies him nothing at all, body, life, good and honor he puts to him, just as God puts to him; For this he believes that God does for him out of pure grace, regardless of his great unmerit, and he certainly does for him, as he believes. Therefore, just as God pours Himself out on him and showers him with His goods, not taking into account his unmerit, so He pours Himself out on His neighbor and showers on him what he has, not taking into account that he is an enemy or that he does not deserve it. He is also sure that he may not dispose of himself at all; for the more he pours out, the more God pours in, and the more he treats his neighbor with
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the fuller he becomes of God's goods.
(7) Behold, this is the right true faith, which justifies man before God; this is Christian righteousness, which receiveth from above, and proceedeth from beneath; as this signifieth judgment. 1, 13. 15. when the holy father Caleb gave his daughter Achsa a land that was liquid above and below, that is, it had flowing water above and below, from which it was fruitful and delicious; this is the faith, as it is said, of which one cannot preach enough.
8 "Achsa" means in German the ornament or jewel of the shoes, and is the dear little Greth with the red shoes, the little daughter of God, the believing soul, who walks in the beautiful red, over-gilded shoes, of which St. Paul Eph. 6, 15. says: "Your feet should be shod"; with what? "With readiness of the peaceable gospel." Behold, when the heart walks in the gospel and lives in the same word by faith, it is Achsa, Grethlein with the beautiful shoes; of which also Solomon says to the beautiful bride Hohel. 7, 1.: "Ei wie fein stehet dir dein Gang in deinen Schuhen, du zarte Tochter des Fürsten." Now let us see the driving and attractive causes for such fear of God and righteousness.
The first is:
Do well.
(9) All the world speaks of doing well, but do you want to know how to do well? Listen, do not do as the fools do, who look at the works and try to discern from the works which is good and which is not good, thus making a distinction between the works. No, not so, let the works be undistinguished, let one be like the other; but fear God and be righteous, as it is said, do according to that which is in your sight, and all is well done, though it be no more than loading dung or driving asses.
(10) Here the text stands firm: "He who fears God will do good"; let him do what he wills and likes. His works are good: not
*) Thus, f g; d e have "je voller füllet"; a c have "je voller". D. Red.
for the sake of works, but for the sake of fear. Behold, how great comfort is this, how full of good works thou art so soon, that all thy life is good, if thou fearest God. Eating, drinking, walking, standing, seeing, hearing, sleeping and watching are all well done. Whom shall such benefits not provoke to the fear of God? - Behold, these are the sheep of God, in whom there is nothing useless, even their dung fertilizes the field.
(11) But again, the work-seekers and curates, with their chosen works, do not do a good work. Why? They do not fear God, think highly of their own things, do not trust God; therefore the works they consider best are evil. For it is certain: Whoever fears God, his works are good; whoever does not fear God, his works are not good.
The other:
Seizing Justice.
12 For thus he saith, He that holdeth fast to righteousness shall take hold of it." But it is just the former opinion in other words. "To hold fast to righteousness is to hold fast to faith and abide in it; where this is done, he takes hold of righteousness, that it may be; so that all that he does and lives is righteous, he has obtained it, that he dwells in it even as in an inheritance. Therefore he that will do righteousness, and live in righteousness, believeth and keepeth it, and doeth according to it, without any distinction, works as they seem unto him: so he hath the advantage, he must not seek nor ask how these works shall be righteous; they are righteous already in the very fact that they are done, and righteousness unsought, without reading and choosing, is already apprehended in them, because he cleaveth unto them by faith.
(13) But to the unbelievers who leave righteousness behind, it escapes them again in all their works. And even though they almost snatch at it like a dog snatches at a fly, it still escapes them; as St. Paul says of the Jews: "They follow righteousness and yet do not attain it. These are like those who want to run after their shadow, with works the
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But it flies and cannot be seized, because it was not first seized in faith and held fast to righteousness; then it would be seized in all works and would follow the shadow itself.
The third:
She will meet him as a mother of honor.
14 What is this? It is spoken after the Hebrew manner, which is wont to say, This is a child of wisdom; item, children of wickedness, children of wrath, children of damnation; so here also, child of righteousness. Whoever is a child of sin or a child of unrighteousness has a mother of shame, of whom he must be ashamed and cannot rejoice. He who is a child of righteousness has a mother of honor, of whom he may boast and rejoice. For even a natural mother, if she is an honest woman, is an honor, glory and comfort to her child; but a disgrace, if she is dishonest, that there is scarcely a more bitter disgrace, than when one puts on his mother's dishonor, and reproaches him for an illegitimate or naughty child.
15 Now the wise man wants righteousness to receive her child most kindly, as a mother does her child whom she meets, that is, she is always ready, does what she can with all her heart and strength. With this, he wants to show how great security, comfort, peace, pleasure and glory are given to the heart, also before God, through faith. For a mother in the flesh caresses, kisses, carries, lifts up her child, always desires only to meet him and to come before him, and there is no greater favor than a mother's favor to her child. So does righteousness, embracing, lifting and carrying man, meeting and preceding him in all things, that he may soar in security and peace of heart, and have great honor of it all, boasting of it before God; for it is a mother of honors.
The fourth:
And like a woman of virginity she will receive him.
16 What is this? It is just the previous opinion, in other words, to express how careful righteousness is about her child, that he compares her courage to a new bride who was not a woman before, and says, "Just as a virgin who has now become a woman for the first time is afraid of her bridegroom, so is righteousness toward her child. How the heart of such a bride is, I will let those say who have experienced it; it is also common enough to say that there is no greater passion, nor love, nor sorrow, than that of a young bride for her bridegroom, and the Scriptures are full of the love of the bride. That is why he calls her a "woman of virginity", that she had recently become a woman, previously inexperienced in male love. For a widow who has been a woman before does not have such courage for another bridegroom.
(17) Behold, how accurately and deeply the wise man seeks his admonition; are these not strong, fiery incitements to faith and godliness? How could he have mustered more fiery similes than those of an honest mother against her child, and of a new bride against her bridegroom? A woman's image is naturally more inclined to love and favor than a man's image. Now, such favor, love, and concern of righteousness for us, we may not obtain by works; it must all be felt in the heart, then the conscience in faith feels all such security, delight, and love in righteousness as a child may find in his mother, and a man in his new bride.
The fifth:
It will feed him with the bread of life and understanding.
18 This is just as much as to say that it will feed him with life and understanding. As natural bread not only nourishes the body, but also feeds and fills it, so that it grows and increases, becomes healthy and of good color, strong and fresh for work: so also righteousness feeds a man, so that he increases in spirit from day to day, and overcomes daily.
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more and more understanding in divine and all things; as all this gives experience, and without experience it is an unpleasant speech. For such a man, all that he beholds, he improves his mind and receives an understanding from it, must become full of life and understanding, first, if he acts the Scriptures.
19 Thus Solomon learned many things, as his proverbia (Proverbs) and cantica (Song of Songs) show. But he puts life before understanding, for understanding without life is not useful. And this understanding is not to be respected, which the pagans and natural reason give of temporal things; but which faith gives of spiritual and divine things, which makes the soul alive before God, teaches it what it should know for salvation.
The sixth:
And with the water of wholesome wisdom she will water him.
(20) This is the same as the above, which is also said of increasing in the spirit, and expresses especially the wholesome wisdom of excluding the world and the wisdom of men, which is not wholesome. And watering is also like eating, so that a man draws wisdom from everything that comes before him, and all that is in heaven and earth must become his pasture, but first the Scriptures, which he alone grasps and consumes in the right wholesome mind.
The seventh:
It will become solid in him.
(21) Hitherto he hath spoken of the use and fruit which man hath in righteousness, with peace, and in himself. Now he tells what it does for him in the conflict and against the enemies, saying: "It becomes firm in him," that is, it makes him firm, so that he not only receives such former goods, but can also protect and keep them from all challenges that they want to take away from him. With this he confesses that he who fears God and wants to be pious must have work, strife and much misfortune; the cross will not be absent; as St. Paul also says Acts 14,
22: "Through much suffering we must enter the kingdom of heaven."
(22) And with this he meets the weak-minded and despondent, who gladly accept such great provocation and use, but they complain that they must stake on it their goods, honor, body, life, and everything they have. He does not deny this, nor does he think to avert it and give a soft consolation; but hardens the courage and admonishes against it, comforting so that the righteousness, if he hangs on it, will give him courage enough, make him firm and hard, so that he can well endure all this.
The eighth:
She will not let him bend.
23 That is just the same, that it is firm in him. What more do you want when you throw so strongly that you overcome all things? The saints of works are not able to do this; they do not stand; there is no firmness, but only bending and succumbing; for they cling to their own. This can be taken away from them; so they are also taken away. But Christian, believing righteousness clings to God's mercy, which no one can take away; so no one can take away the followers either, although everything else is already taken away from them.
The ninth:
She will hold it.
That is, she will keep him in honor. Here the wise man confesses that the God-fearing, believing man must not only suffer much evil, but also have shame and disgrace in addition. For the real suffering of Christians is not that they suffer evil like other people, but suffer shamefully and disgracefully, as the very worst of evildoers, just as Christ suffered. This is also called Christ's suffering, or the suffering of the cross. It does not reach for temporal honor, but for the honor that one should have in conscience and before God. Thus all martyrs are killed: not as if they had forfeited some temporal shame, but as if they had been God's enemies and blasphemers. So that no one will be dismayed by this, he consoles, and
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Here it is said that whoever believes will be preserved and remain in all honor before God and the world.
The tenth:
And she will not let him become a disgrace.
(25) This is the same as before, in other and clearer words. She does indeed bring shame and disgrace upon him, so that her power may be tested and tried, but she does not let him get stuck in it, nor does she let him succumb, if he only clings to her,* as the Book of Wisdom Cap. 10, 12. also says of her: "She creates your hard conflict for him, so that he may prevail and learn how godliness is stronger than all things. It must ever be tried and not pass without disgrace, the disgrace must strike and touch even the heart, so that it immediately shudders and trembles, as if God wanted to let him be disgraced. But against this it helps him, so that he firmly trusts; and with this he is preserved and goes over the disgrace with feet. All this is far from the saints of works.
The eleventh:
And it will lift him up among his neighbors.
26 That is, through such trials and disputes he only becomes the greater and more widely known among and before other people; as St. Paul says in 1 Cor. 11:19, that through the sects are revealed who the approved Christians are. For such a challenge makes him known and praiseworthy to everyone, so that he is singled out and held in honor. Again, the saints of works are such that no one knows anything about them; they are an untried and untraveled people, accustomed only in their nature, who know nothing of God's goods and works.
The twelfth:
In the midst of the congregation it will open its mouth.
27 That is, he becomes a good preacher and teacher. For by faith he understands all things aright, and by temptation he tries all things, that he may be sure of all things.
*) sa b oj
Therefore, he can certainly speak about it and teach everyone; Taulerus says: "Such a man could judge and teach the whole world. Without such attempts no good preacher will ever become, they remain vain talkers, who themselves do not know what and where they are talking about, as St. Paul 1 Tim. 1, 7. says: "They want to be preachers of the Scriptures, and do not know what nor what they are talking about"; they are useless talkers, he says.
The thirteenth:
And will fill him with the spirit of wisdom and understanding.
(28) Just now, v. 3, he said, "I will feed him with the bread of life and understanding, and I will water him with the water of healing wisdom," that is, before the temptation, when the gifts of God alone are received and not yet tempted. But after the temptation, when man is tempted and proved, he is not only filled with gifts of wisdom and understanding, but also with the giver of such gifts, the Holy Spirit Himself, and made completely perfect. Not that the Holy Spirit was not in him before, for where his gifts are, he is surely with him: But that the untried man has not yet come to the point of testing and feeling the presence of the Spirit, until he is tempted and tried; then he becomes full of the Spirit, who was before full of gifts, so that he is not henceforth useful to himself alone through the gifts, as he was before in temptation, but henceforth does no more than is useful to others, so that they also come to the same grace through him. And as before he was useful in the flesh by pouring out his goods on his neighbor, as it is said above, where faith and gifts brought him; but he was not yet useful spiritually, he only did him good in the flesh: so after the temptation the Spirit comes, and makes him not only to be fed with the bread of wisdom and understanding, as before; but also to open his mouth and feed others with wisdom and understanding, and so to help them spiritually. Thus, before Christ's suffering, the apostles were only guests of the Lord, eating and
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drank of his wisdom and understanding, were pious, but only for themselves. After the resurrection, they became hosts, feeding others and making them devout through the spirit of wisdom and understanding, of which they became full after their temptation.
The fourteenth:
And with the garment of honor she will clothe him.
29 That is, a good cry and rumor it makes him, far and wide; as to David God says, "I have made thee a great name." So he is adorned, that all the world thinks honestly of him, and says because of his wisdom and understanding. For "honor" here is called gloria, which is a great glorious saying and fame among men; which he calls a garment; for it adorns above all ornaments and jewels.
The fifteenth:
Pleasure and joy she will gather him to the treasure.
So far he has said what he encounters in this life. Here he now decides what remains for him after this life, namely, eternal pleasure and joy. This is his treasure, which she collects for him, which has no end.
The sixteenth:
And an everlasting name she will inherit upon him.
That is: After his death, his memory will remain, and not alone in life.
keep in honor. After which' all the works saints strive, and yet do not attain; for they do not fear God, nor do they hold to the righteousness of faith.
32 Therefore, behold, what great fruits and benefits are these, which shall comfort and exhort us to continue in faith and godliness. I have briefly gone over them and only listed them, otherwise it would be a great sermon to make of each of them, who wanted to cross them out with scriptures.
(33) Nor is all this to be understood that one should fear God for the sake of such a thing, or believe in Him, or thereby seek it, for that would be wrong. It is not written that one should seek or desire such a thing, but that one should know how such a thing surely follows those who fear God, and only those find such a thing who do not seek it, that is, those who fear God, not desiring anything of their own, only cling to God's grace; such a thing must follow them without being sought, which the saints of works with all their storming may not attain.
34 This epistle also does not rhyme badly with the gospel. For here he says: "Righteousness will receive a man as an honest mother receives her child, and a new bride her bridegroom; so Christ also takes John upon his bosom and lets him be the beloved disciple: in both places he praises faith and holds up to us what is his nature.
Sunday after Christmas Day; Gal. 4, 1-7
On the Sunday after Christmas Day.
Gal. 4, 1-7.
But I say, as long as the heir is a child, there is no difference between him and a servant, though he be lord of all goods; but he is under the guardians and custodians until the appointed time of the father. So also we, when we were children, were captives under the outward statutes. But when the time was fulfilled, God sent His Son, born of a woman, and made subject to the law, to redeem those who were under the law, that we might receive adoption. Because you are children, God has sent the Spirit of His Son into your hearts, crying, "Abba, dear Father! So now here is no longer a servant, but only children. But if they are children, they are also heirs of God through Christ.
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This is a true Pauline epistle; therefore it is not understood by many; not that it is so dark and difficult, but that the doctrine of faith has come so completely out of the world, without which it is not possible to understand Paul, who urges faith with all force and earnestness in all epistles. Therefore it will cost us some words, we shall make it light; and that we may ever speak of it most clearly, let this be a preface and entrance.
(2) It is to be known that there is another speech where one teaches about good works, and another where one teaches about justification: the same as the being or the person is another thing than the doing or working. Now justification belongs to the person and not to the works. For it is the person, and not the works, that is justified, saved, condemned, or damned.
3 It is also decided that no work justifies the person, but he must first be justified by something else, without any works. Thus Moses says Genesis 4:4, 5: God looked upon Abel and his sacrifice. First he looked at Abel, the person, and then at the sacrifice; that the person was previously righteous, just and pleasant, then also the sacrifice for the sake of the person, not the person for the sake of the sacrifice. Again, he did not look at Cain and his sacrifice. He also did not look at Cain, the person, in the first place, nor at his sacrifice after that. From which text it is concluded that it is not possible for a work to be good in the sight of God, unless the person was previously good and pleasant; again, it is not possible for a work to be evil in the sight of God, unless the person was previously evil and unpleasant.
004 Let this be enough for this time, and let it be agreed, that there are two kinds of good works: some before, and some after justification. Those that go before only appear and are of no use, but those that follow are righteously good.
Behold, this is the dispute between God and the trustworthy saints. Nature fights and rages against the Holy Spirit; all Scripture deals with this. God in the Scriptures decides that all works before justification are evil and not useful, but wants the person to be justified and good beforehand. To
On the other hand, he decides that all persons, if they are still in nature and first birth, are unjust and evil; as the 116th Psalm v. 11. says: "All men are liars"; Gen. 6, 5.: "Man's heart is always inclined only to evil"; therefore he may not do good works, but what he does of them are vain works of Cain.
- Here, Mrs. Hulde steps out with the potted nose, nature, and may bark against her God and punish him with lies, hangs around her the old Treudelmarkt, the straw armor, the natural light, the reason, the free will, the natural powers, then the pagan books and the doctrines of man, raises and sharpens with her violin, and says: These before justification are also good works, and are not Cain's works, as God says, and are so good that the person is justified by them. For thus Aristotle taught: He who does much good becomes good by it. She clings to this, and thus she reverses the Scriptures, thinking that God should look at the works first and then at the person. Such devilish teachings now reign in all high schools, foundations and monasteries, and are all vain Cain saints whom God does not regard.
7 Secondly: Because she puts her thing only on works and does not pay much attention to the person and justification, she goes on and gives all merit and the main righteousness to works after justification, saying: "Faith is nothing without works, as St. James Cap. 2, 26. This saying, because she does not understand it correctly, she regards faith as insignificant, and thus remains attached to works, wanting to please God that for the sake of the latter he should also accept the person; and thus the two strive against each other without ceasing. God looks at the person; Cain looks at the works. God wants to reward the works for the sake of the person; so Cain wants to have the person crowned for the sake of the works. God does not deviate from his mind, as is right and just; so Cain the squire does not allow himself to be persuaded of his error from the beginning of the world to the end: neither should one reject his good works, nor consider his reason to be nothing, nor his free will.
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He does not consider himself unfit, or he is angry with God and beats his brother Abel to death, as all history teaches us needlessly.
(8) Then you say: What then shall I do? how shall my person first be good and acceptable? how shall I obtain the same justification? Then the gospel answers, Thou must hear Christ, and believe on him, despairing evil of thyself, and thinking that thou shalt become Abel of Cain, and then offer up thy sacrifice. This faith without all your works, as it is preached without all your merit, so it is also given without your merit out of pure grace. Behold, the same justifies the person and is also the justification itself. To him God gives and forgives all sin, the whole of Adam and Cain in addition, for the sake of Christ, his dear Son, whose name is in the same faith. For this purpose, he gives him his Holy Spirit, which makes the person different and transforms him into a new man, who then has a different reason, a different will, inclined to good. The person, where he is, does good works, and what he does is good, as stated in the previous epistle.
(9) Therefore nothing belongs to justification but hearing and believing in Jesus Christ as our Savior. But all this is not nature, but works of grace. But he who thinks he can get there by works hinders the gospel, faith, grace, Christ, God and all things. Again, to good works belongs nothing but justification (for he who is justified does good, and no one else, and all that he, thus justified, does is good, without any distinction of works), that the beginning, consequence, and order of man's salvation may be thus: first, before all things, hear the word of God, believe according to it,* work according to it, and thus be saved. Whoever keeps or walks in this order is certainly not of God.
10 St. Paul describes this order in Rom. 10, 13, 14, 15 and says: "All who call on God's name will be saved. But how can they call on Him if they do not believe first? How can they believe if they do not first hear? How can they
but hear if one does not preach? How can they preach if they are not sent? Therefore Christ teaches us that we should ask the father of the house to send out workers into his harvest, that is, true preachers: when they come, they preach the true word of God; when one hears this, he can believe; but faith makes the person justified and devout, who then calls on God and does good; thus the person is blessed. This means: "He who believes will be saved"; again, he who works without faith will be condemned. As Christ says Marc. 16, 16: "He who does not believe will be condemned", no work can help.
- Now look at the common way and word among the people, who are used to say: I still want to become pious; one must be pious etc. But if you ask them, "Dear man, how do you have to go about becoming and being pious?" they start and say, "Well, you have to pray, fast, go to church, stop sinning etc."; item, there is one who runs into the Christian house, one who enters this order, one who becomes a priest, one who puts on a hard shirt, one who flagellates himself, one who martyres himself, and another one like that. Behold, these are the same Cain and Cain's works. For the persons remain as before, and there is no justification, but only an outward change and change of works, of garments, of place, of gifts, and are veritable apes, taking to themselves the gifts of the saints; and yet they are not holy: they think not of faith, but only rush to heaven with good works (as they think) and martyring themselves. Of them Christ says in the Gospel Luc. 13, 24: "Think that ye enter by the narrow gate. For I say unto you, That many shall seek to enter in, and shall not be able. Why not? Because they do not know what the narrow gate is: it is faith that makes a man small, even null, so that he must despair of all his works and cling only to God's grace, letting all things above it go. But the Cain saints think that the narrow gate is the good works; therefore they do not become small, they do not despair of the same, yes, they gather them with large sacks, hang them up on the walls, and they do not despair of the same.
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They want to pass through, and will pass through, just as the camel with its large backbone may pass through the eye of the needle.
(12) Now when they are told of the faith, they mock and laugh, saying, Whether they be thought Turks or heathen, that they should first learn the faith. Should there be so many monks, nuns and priests who do not know the faith? Who does not know what faith is? They also know public sinners. Therefore, as if they had enough of faith of all things, they think that it must henceforth be done by works, and almost disregard faith, as I said, because they do not know it, nor do they know how it alone justifies. They call that faith which they have heard from Christ, and think that it is all true; just as the devils also believe, and yet do not become devout through it. But this is not a Christian faith, indeed, it is more a delusion than a faith.
(13) Thus we have heard sufficiently in former epistles that it is not enough for a man, if he wishes to be a Christian, to believe that all things spoken of Christ are true; which is the faith of the Cain saints: but he must neither doubt nor waver, that he is one of those to whom such grace and mercy are given, and has certainly obtained them through baptism or sacrament. If he believes this, he must freely say of himself that he is holy, pious, righteous, and God's child, certain of salvation, and must not doubt this: not of himself or for his own merit and works, but out of the pure mercy of God in Christ poured out on him. This he esteems so great, as it is, that he does not doubt that it makes him holy and God's child. And if he doubted it, he would do the highest dishonor to his baptism and sacraments, and would be lying about God's word and grace in the sacraments.
(14) For there shall be no fear or wavering here, that he may be godly and the child of God by grace, but only fear and sorrow, how he may so abide unto the end, in whom alone is all danger and sorrow. For all blessedness is certainly there; but it is uncertain and anxious whether he will endure and keep it: then one must walk in fear; for such faith does not insist on works or itself, but only on God and his grace; the latter may not and cannot leave him, while the insistence lasts. But how long it will last, he does not know: if a temptation should drive him away, so that such insistence ceases, then grace also ceases. This is what Solomon means by Ecclesiastes 9:1: "There are justified, and their works in the hand of God; yet all things are put in future uncertainty, that a man knoweth not whether he be worthy of grace or unworthy of grace." He does not say that it is uncertain at the present time, but in the future, so that man does not know whether he will remain before the temptation.
(15) When the Cainians hear this belief, they bless themselves with hands and feet, saying: Ei, bewail me God! should I say that I am holy and pious? how should I be so arrogant and presumptuous? No, no, I am a poor sinner. Behold, then, this faith of theirs must be nothing, and all such doctrine heresy, that the whole gospel may be destroyed. These are the people who deny the Christian faith and drive it out of all the world; of whom St. Paul proclaimed when he said 1 Tim. 4:1: "In the last days many will depart from the faith." For such faith is now silenced in all the world, yes, condemned and banished with all who teach and hold it, as the worst heresy: pope, bishop, monasteries, convents, high schools have stood united against it now for four hundred years, and done no more than drive all the world into hell by force; that is the true end-christian last persecution.
(16) But if it be said unto them, Yea, saith the prophet Ps. 86:2, Lord, keep me, for I am holy; and St. Paul Rom. 8:16, The Spirit of God doth bear witness unto our spirit, that we are the children of God; they answer, Yea, the prophet and apostle saith this, not for a doctrine or for an example; but he was enlightened, and it was revealed unto him that he was holy. And so they draw out all the Scriptures which say that it is not doctrine, but some special miracles and
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These are advantages that do not belong to all believers, which they invent out of their own heads. For since they neither believe nor taste the Spirit, they think that no one should so believe nor taste; that they may be known publicly, as from their own fruits, that they are thorns and thistles, not Christians, but enemies and destroyers of all Christians and persecutors of the Christian faith.
(17) But again, they have such faith that they think they become righteous and holy by their works, and that God will save them because of their works. Behold, it is said to be Christian that they become godly by their works; but that one is and becomes godly by God's grace must be heretical: their works should be, do and be able to do more than God's grace; their faith may insist on works, but it will not insist on God's grace. And it serves them right that they build on the sand because they despise the rock, that they fall into their work and torture themselves to death in honor of the devil, because they do not want to stay on God's grace and do God a gentle service.
(18) For all who have such Christian faith must be joyful and at peace in God and His grace, and become joyful in good works, not those good works that are done in prayer and clothing, as the Cainians do, but those that are useful and good for the neighbor, as is said above in the next Gospel. Yes, they become joyful and ready to suffer all things, for they do not doubt that God is with them and that they are in God's grace: these are the people who are useful and honest to God and the world.
19 Again, the Cain are neither useful to God, nor to the world, nor to themselves; indeed, they are only a useless burden on earth, harmful to themselves and to everyone. For since they do not have such faith, they are neither useful nor honorable to God; so they do none of the works from which their neighbor might receive benefit in body, goods, honor or soul. For they are vain works of their own, done in vain, in clothing, in places, in times, in food. Tell me, what good does it do me that you wear a large plate or a gray robe? Who does it help that you have the
Do you fast on the day, celebrate the day, do not eat the food, lock yourself up in the place, read and mumble so many words of the day? By this you do no more than torture yourself to the devil, and give everyone an evil, poisonous example to follow such a life and being as if it were good, and yet there is no Christian being there. For thou believest not Christianly; neither prayest thou Christianly; thy fasting is not mortification of the body, as it ought to be, but only done as a good work: that lately such a life is nothing else than the idolatry of Baal and Moloch of old among the Jews, who also tortured, killed and burned their children in honor of the devil.
(20) Then you might say, If works do not justify, but hearing and believing in Christ, as He is given to us for our own, what use or need are the commandments? why has God Himself commanded them so harshly? Answer: Here we come to the epistle, which will tell us what the commandments are given for. The Galatians had previously learned the Christian faith from St. Paul, and were subsequently converted by some false preachers, so that they fell back on works and thought they had to become godly by the works of the law. Then St. Paul again calls them from the same works back to faith, and with many strong words he proves the two works of the law, and concludes that the works before justification or faith are of no use and only make servants. But faith only makes children or sons of God; so proper good works follow afterwards.
(21) But the apostle must be accustomed to his words, when he distinguishes between the servant and the child. He calls the saints of works "servants," of which much has now been said. "Child" he calls the believer in Christ, who is and is justified without works, by faith alone. And all this because the saint of works serves, not like a child and heir in his own estate, but like a day laborer in the estate of another. Although the works of both are equal and the same, yet courage, conscience and faith separate them. The child has a conscience and thinks that he will remain an heir in the estate; the servant thinks that he will have to leave in the end,
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and does not wait for the inheritance; as Christ also says John 8:35: "The servant does not remain in the house forever, but the child remains in it forever."
- So the Cain saints, because they do not have this Christian faith, as they themselves confess, that they consider themselves to be the children of God, but bless themselves against it, as against a great heretical presumption, thus remain in doubt; so it happens to them, as they believe, and are not, even with that they never become God's children and blessed: Yet they do the works of the law, practicing and almost doing them; thus they are servants, remain servants, and get nothing more from it than their temporal reward, that they have enough on earth, rest, honor and good days. As we see even now in the spiritual state, who have all the wealth, power, honor and favor in this world. It is their reward, they are servants and not children; therefore, when they die, they are all cut off from the eternal inheritance, which they have never wanted to believe in or receive by faith in this life. Behold, the works of both are not almost unequal, but faith and courage separate them.
(23) Now the apostle says, and it is true, that without such faith the law with all its works makes vain servants; for this faith alone makes children. So neither law, nor works, nor nature can give this faith, but the gospel alone brings it, if one hears it. The gospel is a word of grace, and the Holy Spirit follows it where it is preached and heard with silence, as he demonstrates in Acts 10:44 on Cornelius. 10, 44. about Cornelio with his own, who received the Holy Spirit only by listening to St. Peter.
(24) So also the law is not given, for only that a man should know by it how he has merciless, not childlike, but servile courage, who serves God without such faith and trust, nor even with will. For they themselves confess that they are without such trust; and if they were to confess further, they would also have to say that they would rather be without law and not be under it with will. So everything with them is forced and faithless.
They must confess that they cannot get any further by the law. They should learn this from the law and realize how they are servants and not children, and therefore think about the childship from servitude, let their thing be nothing, so that they come to the right being by God's grace and faith.
(25) This is the right understanding and use of the law, which does nothing else but prove and overcome all who do according to it without faith, that they are servants, working in it with unwillingness and without confidence of grace; that they themselves may stumble against it, trying and learning how unwilling and faithless they are, and so seek help elsewhere, not presuming to fulfill it from themselves. For it wants to be fulfilled with will and only by children of God, is hostile to the servants and unwilling.
(26) Now they go on, confessing that they do not believe, yea, pursue such faith as makes children, feeling also how unwilling they are, would rather be without law; nor do they presume to become godly by such works, desiring to remain servants, not to become children, and yet remain in the good, perverting all things. The law (against which they should stumble, and learn, as they are unwilling servants, that they should thereby despair of themselves, and hold to faith, which brings grace and makes children) they draw to it, that they fall upon it only by works, presuming to fulfill it thus, hindering just thereby the end and opinion of the law, contending also just thereby against faith and grace, since the law points them out, drives them, and compels them; thus they remain a blind, unintelligent, laborious, servile people forever. This is what St. Paul wants and means in Rom. 3, 20. and 7, 7. and says outright: "No man is justified before God by the works of the law. Why not? He answers and says: "Because through the law nothing more happens than the knowledge or experience of sin.
27 Dear one, how does this work? Take a Cain before you, and you will find it. First, he does all his works according to the law with great toil and labor, yet freely confesses that he does not believe he is God's child.
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and holy, yes, he condemns such faith, as has been said, as the most outrageous presumption and heresy, wants to remain in doubt, and wait until he becomes such a child by his works.
028 Behold, thou seest openly that the person is not good, nor justified, because such faith is not in him; yea, he is an enemy of such faith; therefore he is also an enemy of righteousness; so certainly his works are not good either, how comely they always shine according to the law. And so you understand that St. Paul rightly says: "From the works of the law no one is justified before God." For before God the person must first be good before works. But he is justified before men by his works, which judge according to works, not according to courage or heart. Men judge the person according to the works; God judges the works according to the person. Now the first commandment in the Law requires and commands: We are to honor and have one God, that is, to trust, build and rely on Him, which is a right faith that makes God's children: so you stand and by this law clearly recognize the sin in this Cain, namely, his unbelief; you also feel the same in yourself, whether you believe or not, which without such law no one would feel nor recognize. See, this is what St. Paul means by recognizing sin through the law.
Now you cannot help yourself from such unbelief, nor can the law. Therefore, all your works to fulfill the law must remain works of the law, and may not justify you before God, who only justifies those who believe in him and are children, for they alone fulfill the commandment and have him as a true God. For even if you torture yourself to death with works, your heart cannot thereby gain such faith as the commandment requires; indeed, works suffer nor recognize such faith, as has been said, nor do they know that it is required by the law. Therefore the same man must remain a martyr of the devil and a persecutor of faith and law, precisely by the works of the law, in which he misses himself, until he comes to himself, recognizes himself, and believes in the law.
despises himself and his works, gives glory to God, confesses that he is nothing, and only sighs for His grace, where God has driven him with the law. Then faith and grace come, and fill the unleavened, and feed the hungry; and righteous good works follow: which are not works of the law, but works of the Spirit of grace, and are called in the Scriptures the works of God, which he worketh in us. For everything that God does not work in us by grace, or that we do of ourselves without grace, is certainly a work of the law, which is of no use for justification, but is evil and contrary to God because of the unbelief in which it is done.
(30) Secondly, such a Cain never does his works willingly or with a free and merry heart, unless one buys them from him first and leaves him to do his will, giving him what he desires, like a servant who does not do what he should, so he is driven or left to do his will. Now all this is a vexatious servant that must be driven, or celebrated and pleaded with. So all Cain are vexatious and displeasing in the sight of God because they do no works of the law, but are driven and compelled only by fear of hell and plagues, or by supplication and forbearance of their own will, that God may give them enough, and do with them as they please. So you see that there is no heart nor desire in them for the law, but for pleasure, or ever a fear of punishment, so that it is clear how in the bottom of their hearts they are hostile to your law, preferring it to be no law. Therefore, if the person is not good, neither are his works good, because they are only forced by fear, or work through enjoyment and slackening of their own will, rather than through petition and supplication.
Thus the law teaches us to recognize and feel such unenthusiastic, unwilling courage. Now all this is sin before God. For what kind of holiness is it if you do the work with your hand and yet in your heart you do not hold the Law and the Lawgiver? It is ever a sin, if one does not hold the law. See, this is what St. Paul means here, that man recognizes sin through the law, that he is
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He must feel and experience such displeasure in his heart, be terrified of it, despair of himself, and seek grace with haste and thirst, so that it will take away such displeasure and create a willing, joyful spirit in him, which will hold the law in its heart, and do its works freely and without pleading, not looking upon them as pleasing to it, but as pleasing to righteousness and the law itself, seeking neither reward nor fearing punishment. Thus the servant becomes a child, and the servant an heir; which spirit no man bringeth nor giveth, but the faith of Christ alone, as is said above. Now let us see the epistle.
As long as an heir is young, there is no difference between him and a servant, even though he is master of all goods.
- he sets up a likeness, taken from the custom of men. For we see how an underage child or heir, to whom his parents leave property behind him or modestly in the will, is drawn and kept as a servant in the same property. He has no power over them, nor is he free to use them as he pleases, but is kept in fear and discipline, so that he has only food and clothing, even though the goods are his own: for this reason he is like a stranger in his own estate and like a servant.
33 So here also in these spiritual things. God made a testament when he promised Abraham, Genesis 22:18, that in his seed, Christ, all the world should be given eternal life; this testament was then confirmed by the death of Christ, and after his resurrection it was distributed through the gospel, which is nothing other than a proclamation and revelation of this testament, in which it is said to all the world that in Christ, Abraham's seed, all men are given and given grace and blessing, which may be received by anyone who will believe it.
34 Now before this testament was opened and proclaimed, God's children were under the law, laboring and being compelled by the works of the law, though they were not justified thereby, but their works were also servile.
But because they have been provided for the future faith, which makes them children, they are certainly heirs of the same grace and faith, even though they did not yet have it, nor did they need it, but were like the other unbelievers in works, and were servants. As has happened and is happening even now and everywhere, that many people now believe and recognize the faith, who before were drowned in works, knew nothing about faith and were like other gullible people in works. But now that they have taken hold of the faith and accepted the inheritance, they were certainly also heirs to it before and were provided for by God, even though they knew nothing about it at the time, and were also servants, works saints and Cainians.
(35) Thus some still walk in works and Cainian holiness, and are servants like the rest of the Cainians; nevertheless they are heirs and children for the future, because they will still believe in the future, so that they will put off the servant way, step away from works, and obtain the chief good and inheritance of justification, by which they will be justified and saved without works. Then freely work all their works for the glory of God and the good of their neighbor, without all looking or seeking for reward or justification. For they have already received all these things in this inheritance and chief possession through faith, which Christ has granted them in his testament, and after that they have had them broken out, read, shouted out, and given through the gospel, out of pure grace and mercy.
Behold, the testament of God was known to Abraham and all the fathers, and it was given to them and given to all of us. Although at that time it was not read and proclaimed in all the world, as it was after Christ's ascension, yet they obtained the same, with the same faith, so that we and all God's children might obtain it. There is one grace, one blessing, one testament, one faith, just as the Father is One and One God of us all.
- So you see here, as St. Paul teaches in all places, that justification is not by works, but by faith alone.
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Faith, without all works come, not with pieces, but in one heap. For the testament has all in it, justification, blessedness, inheritance, and chief estate. It is also possessed all at once, not piecemeal, through faith. That it may ever be clear how no work, but faith alone, brings such goods of God, that is, justification and blessedness, and at once, not piecemeal (as works must be piecemeal) makes children and heirs, who thereafter freely do all kinds of works, without all servile courage, who thereby think they are pious and deserve it. There must be no merit here; faith gives everything for free, and more than anyone can earn. But they do the works for free, having everything beforehand that the Cain seek through works and never find, namely, justification and divine inheritance or grace.
But he is under the guardians and custodians except for the time appointed by the Father.
38 These are the people who raise up the heir and keep him at his father's estate, so that he does not become wild and a wanderer. For though they do not give him the inheritance into his hands, they are necessary and useful to him in many ways: first, as has been said, that they keep him at home with the estate, so that he may be the more wisely sent to the inheritance; second, that his desire for the inheritance may be the greater, in that he sees how narrowly and harshly he is held. For when he comes to his senses, he begins to desire freedom and becomes unwilling to be under someone else's hand.
039 So is and so shall it be unto every one that walketh yet in the works under the law, and is a servant. The law is his guardian and keeper, under which he walks as under a stranger's hand. And it is given to him, first, that he may remain and be drawn inwardly, that he may abstain outwardly from evil works through fear of punishment, lest he become too fierce, and put all things in the redoubt, even to the uttermost of God and of his salvation, as those do who freely yield to sin; secondly, that he may train himself in them, and become a servant.
When a man comes to his reason, he sees how unwilling he is under the law, and does no work as a willing child, but does everything as a forced servant; so that he learns what he lacks, namely, a free, beside, willing spirit, which the law and his works cannot give him, yes, the more he works, the more unwilling and difficult he becomes to work because of such a spiritual infirmity.
40 When he then finds this out about himself, he sees that he only keeps the law outwardly with his works, but inwardly in his heart he is hostile and against it, with his unwilling and unwilling heart: so he is certainly without fail an inward sinner against the law and an outward saint according to the law, that is, a right Cain and a great sinner, and it is evident to him that his works are works of the law, but his heart is a heart of sin. For the heart is inclined against the law; so it is certainly inclined to sin, and the hand is constrained to the law alone.
41 For this reason St. Paul called such works "works of the law. For the law forces them out, and no more than the works are given to it. Now the law also wants to have the heart and to be willingly accomplished; so that one does not only say "works of the law," but also "heart of the law," not only "hand of the law," but also "will, courage and all the powers of the law," as Ps. 1:1, 2 says: "Blessed is the man whose courage and will are in the commandments of God." Such courage is demanded by the law, but it does not exist; so nature is not able to give it of itself; so the law presses upon it and condemns it to hell, as the disobedient to God's commandments. There then is anguish and wretched conscience, and yet no help. Here is the time appointed by the Father; there she desires mercy and help; there she confesses her sorrow, inability and guilt; there she drops the presumption of her works and despises them herself. For she becomes aware that there is no difference between her and a manifest sinner, because only in outward works: in heart she is as contrary to the law as no other sinner. Yes, it may happen that her heart is uglier than any other sinner.
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The sinner in the performance of sin may feel less desire to sin and become somewhat hostile to sin for the sake of the displeasure or harm that he encounters within and arises from it. But this one, because the law and the guardian are in his way and hinder him, may well burn and rage in desires and lust for sin, and yet must not do the works, and so be more pious in works, but more wicked in heart than the other.
Now it is understandable to everyone that the division is very unequal, if only the hand is given to the law and the whole heart to sin. For the whole heart is immeasurably more than the work or the hand. What is this done differently than giving the chaff to the law, the grain to sin; giving the husks to God, the kernel to the devil? Thus it comes to pass, as the gospel says, that the sin of the manifest sinner is a mote, and his sin a great beam.
- Where the accident strikes that Cain does not see this beam and does not want to learn the law in this way, but remains stubborn and blinded in his works, does not pay attention to his inner abomination: He walks in with his boots on, judges all the world ruthlessly, despises sinners like the Pharisee in the Gospel, does not think he is like other people, thinks he is pious, and wherever one wants to punish or condemn his character and works, as is fitting, he rages and rages, and beats Abel to death, persecutes everyone, then says he is doing it for the sake of good works and righteousness, to praise God, and wants to earn great money with it, as he persecutes blasphemers, heretics, false people, evil people who want to seduce him and tear him away from good works. Behold then all that the scripture saith of these poisonous spirits; these Christ calleth viper-bred, and the children of serpents. These are Cain and remain Cain; these are servants and remain servants.
44 But they that are of the future Abel and children, learning themselves by the law, as they have an unlearned heart to the law, fall from their presumption, let go their hands, and
Feet are destroyed in their eyes by such knowledge. Then the gospel comes, God gives grace to the humble, who take hold of the testament and believe; with and in faith they receive the Holy Spirit, who makes a new heart for them, which bears a desire for the law and hatred for sins, and does good willingly and gladly. There are no longer works of the law, but there is the heart of the law. This is the time appointed by the Father for the heir, that he should never be a servant nor under guardians. This is what St. Paul means in the following words:
So also we, being young, were servants under the elements of this world.
(45) But here we have to understand the apostle that by the elements of the world he does not mean the four natural elements, fire, air, water and earth; nor does the whole of Scripture use the name element for the four creatures mentioned. It is a custom of pagan art to speak of the elements in this way, and it would be a terrible start if one wanted to enter the Scriptures with the mind. But "element" he calls the writing or letters of the law. For the Latin and Greek languages also call the letters elements. Thus he says Hebr. 5, 12: "You should be masters according to the time, so you need to be taught the elements of the first words of God"; item, Col. 2, 8: "See to it that no one deceives you through pagan art and deceit, since there is nothing behind, nor human doctrine and elements"; item, Gal. 4, 9. 10.: "How do you turn back to the impotent, meager elements, to whom you want to become servants? keep holidays, lunar festivals, annual festivals and all kinds of days" etc.
46 He calls the law contemptuously "elements" or letters, which are impotent and meager, because it cannot help. In addition it makes also impotent and meager humans; because it requires the
*) Instead of "Here must" etc. have f g: "The apostle needs in the Greek text of the word, so one calls Latin 'elements''; one must not understand however allhier by the word 'elements of the world' the" etc. D. Red.
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Heart and courage, and heart and courage are not there. From this the conscience faints and becomes weak, recognizing that it should have what it neither has nor can have. He describes this opinion in 2 Cor. 3, 6. thus: "The letter kills, but the spirit makes alive."
(47) Some understand by these elements, not the letter or the law, but the ceremonies and outward acts in worship and good living, by which one begins and the children are first trained; that elements are so much as the first, coarsest, childish ways in worship.
(48) But he calls them "elements of this world," because all the holy works that do the work of the law do not do them, but are outwardly bound to temporal, worldly things, such as these. Days, food, clothing, place, person, vessel and the like: these are all creatures of this world, and in them must go all the works of the law. Therefore we have rendered it "outward statutes."
(49) But faith, apart from this world, clings to God, God's word and God's mercy, and justifies man neither by works nor by any worldly thing, but by the eternal unseen grace of God. Every day is like the other, every food is like it, every place, person, clothing, and all worldly things are like them; for none of these helps or hinders him in his holiness and justification, as they did to Cain and the saints of works. Therefore he esteems not the things of this world, but the abundance of eternal goods. The same, though he works outwardly in time, yet he knows nothing of any worldly thing; for he works freely, all things being equal to him, as the person, place, time, food, and raiment etc. He does not make up anything special for himself: whatever comes before him, he helps to create; whatever comes, he lets go; and his worldly life has no name or distinction.
50 But Cain, he must have name and difference: he eats not flesh, he wears not black, he prays not in the court, he keeps this day, he is bound to this, that to that.
*) f g
Yet everything is a temporal, worldly thing that passes away. Therefore they are all servants of the elements of this world, and yet they call it holy orders, good customs and right ways to salvation. He says Col. 2, 20. 21. 22. about this: "If you have died with Christ to the elements, why do you, as if you were still alive in the world, let yourselves be bound by laws that teach: Thou shalt not eat this, thou shalt not put on this, thou shalt not touch that? which is all in vain, which wears itself out under the hand, ordained only according to the commandment and doctrine of men. Which have a semblance of wisdom, through self-chosen spirituality and humility" etc.
(51) From this and all the foregoing it follows that all orders, monasteries, and convents, which we now call the spiritual state, are walking contrary to the gospel and the freedom of the Christian life, and are in greater danger than the worldly ones, because all their things are vain elements of this world, bound to clothing, person, place, food, vessel, time, and offerings, which are vain worldly and temporal things. And if they are attached to these things, and thereby think they are pious and spiritual, then their faith is already gone, and they are no longer Christians, and their whole life is vain sin and destruction.
52] Therefore it is more necessary for them than for any other people to be aware of their nature, and to hold fast to the faith that sets its righteousness apart from the world and from these worldly things; for such appearances and glittering things violently tear away from the faith, much more than gross public sins, and make no other people, since here St. Paul says: "When we were young, we were servants under the law"; that is, when we did not yet know the faith and only walked in the works of the law. Paul says of us, "When we were young, we were servants under the elements of the world"; that is, when we did not yet know the faith, and walked only in the works of the law, we did, however unwillingly, as servants, such works, which are in temporal things, thinking thereby to become pious and blessed. The same opinion was wrong, and also makes young men and servants; otherwise the same works would be without harm, where the opinion would be off, which faith alone is off, and teaches to become godly by grace alone, and to have and respect all temporal things freely.
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But when the fulness of the time was come, God sent his Son, which was of a woman, and was made under the law, to redeem them that were warm under the law, that we might receive the gracious adoption.
(53) Since the law cannot give justification nor faith, nor can nature with all its workings merit it, St. Paul brings forth the one who has merited such faith on our behalf and is a master of justification. For it did not come to us in vain, it cost much, namely, God's Son Himself, and says: "Since the fulfillment of the time has come", that is, since the time had an end, in which we were young and servants. For St. Paul speaks here according to the way of Scripture, which is wont to say: Time is fulfilled when it has an end; as Acts 2, 1: "The days of Pentecost are fulfilled", that is, when they were finished and all were finished; item 2 Mos. 24: "I will fulfill your days", that is, I will not shorten them, but make them all complete; Luc. 1, 57: "The time is fulfilled that Elizabeth should give birth" etc.
(54) Therefore the master has erred here in his high sense, since he interprets this place of St. Paul thus: The time of fulfillment is the time of grace, which came after Christ's birth, just like the apostle, who does not say: the time of fulfillment, but, the fulfillment of time, and means the previous time, which is determined by the Father for the heir, how long he should be young under the guardians.
(55) Therefore, as the same time has been fulfilled for the Jews by Christ's bodily coming, so it will be fulfilled every day, when man is enlightened by faith, so that his bondage and the working of the law will come to an end. For Christ's bodily future would not be useful if it did not work such a spiritual future of faith. He also came in the flesh to bring about such a spiritual future. For all who before and after believed in such his bodily future, to them he came. That is why he always came to the ancient fathers for this faith, and still today he does not come to the present Jews for this faith.
because of their unbelief. From the beginning of the world to the end, everything must hang on this bodily future, by which hanging on the bondage ceases, when, and where, and in which such hanging on takes place. Therefore every man's time is fulfilled when he begins to believe in Christ as the one who was to come before the ages and has now come.
But this place is a rich text, and we do not know whether we can treat it worthily enough. It is not enough to believe that Christ came; but that he came as St. Paul here tells us, namely: that he was sent by God and was the Son of God; item, that he was truly human; item, that his mother was a virgin; item, that he alone fulfilled the law; item, that he did this not for himself, but for our good and grace. Let us look at these pieces one after the other. The first is the whole Gospel of John, as it is said above on the day of Christ, which always says that Christ is the Son of God and was sent by the Father. For he who does not believe that he is true God is already lost, when he says John 8:24: "If you do not believe that I am he, you must die in your sins"; John 1:4: "In him was life, and the life was the light of men"; John 14:6: "I am the way, and the truth, and the life." And is the Cause:
The soul may not and should not be satisfied with any thing, but only with the highest good, which it has created, which is the fountain of its life and bliss. That is why God Himself wanted to be the one to whom it should cling and believe. No one else deserves the honor that the creature should believe in him, but only God. That is why God Himself came and became man, and gave Himself to man, drew him to Himself, enticed him to believe in Him. For God did not need to come and become man, but it was necessary and useful for us. If Christ were not the true God, and we clung to him by faith, God would be deprived of his glory and we of our life and salvation. For only God deserves
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who is the truth itself; so we may not live nor be blessed without God.
- Now the apostle says: "God has sent his Son. If he sent him, he must have been before, he was before he came and became man. And if he is Son, he is more than angel. If he is more than man and angel, which are the highest creatures, then he must be true God. For to be the Son of God is more than to be an angel, as is said in the Epistle on Christ's Day. Furthermore, if he is sent by God and is a son, he must be another person. So St. Paul teaches here that One God and two persons are, Father and Son. Of the Holy Spirit will also follow.
59 Secondly, we must also believe that he is a true natural man and a human child; as St. Paul says here: He came from a woman, or was made from a woman. But what comes from a woman is a true natural man. A woman of a kind and nature does not bear, but a true man. So he also says Joh. 6, 53: "If you do not eat my flesh and drink my blood, you may not live." Eating and drinking is nothing else than believing that he is the Son of God, truly having flesh and blood like another man. This is also God's testament, when He said to Abraham Gen. 18:18, 22:18: "In your seed shall all the families of the earth be blessed." If he is to be Abraham's seed, he must truly have Abraham's flesh and blood and be his natural child.
(60) Therefore, no one may undertake to make his own way to God through his own devotion or works. It does not help that you call upon God, as the Jews do and the Turks; you must come to him through the seed of Abraha and be blessed by him according to the testament of God. He will not make one of his own for you and tear up such a testament for the sake of your service. You must let your thing go, and hold on to this seed, flesh and blood, or you are lost with all the art and wisdom that you know of God; for thus He says John 14:6: "No one comes to the Father except through Me."
The divine nature is too high and incomprehensible for us, that's why he has given himself to us in the nature that is most unknown to us, as ours. There he wants to wait for us, there he wants to be found, and not otherwise. Whoever calls upon him here is heard as soon as he comes; here is the throne of grace, where no one is excluded who comes. The others, who let him dwell here in vain, and otherwise want to serve and call upon God, who created heaven and earth, all have their answer already Ps. 18:42, where he says of them: "They call, and no one will help them; they cry out to God, and he does not hear them.
- Thirdly, we must believe that his mother was a virgin; this is shown by the apostle when he says: "The Son of God was born of a woman, that is, not of a man, like all other children. This man alone among all was born of a woman. He did not mean to say: from a virgin; for virgin is not a name or state of nature. But woman is a name and state of nature, to whom it belongs by nature to bear fruit and to give birth. So Christ's mother is a true natural woman and has borne this fruit, but from herself alone, not from a man; therefore she is a virgin woman and not badly a virgin.
The apostle is more interested in this birth of Christ than in the virginity of Mary; therefore he refrains from virginity, which is only a personal adornment, not useful to her, and prefers womanhood, which is not only useful to her, but also to the fruit. For Christ is not interested in virginity as much as in womanhood. Neither was she made a virgin for her own sake, but for Christ's sake, that he might have such a woman for a mother, by whom he might be born without sin; which could not be, but she was a virgin woman, which conceived and bare children without man's help.
(64) This is also what the testament of God entails when He says: "All nations shall be blessed in Abraham's seed. If they are to be blessed, it is a sign that they were previously cursed because of their physical birth,
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which happens in sins, from Adam's origin. If this seed Abraha is to bless all others, he himself did not have to be cursed; he certainly could not come through Adam's birth, which is completely cursed.
Again, he ever had to be Abraham's natural child, flesh and blood, that God's will would exist, who may not lie. How will it be here? He shall be a natural child, born of flesh and blood, and yet shall not be a child of fleshly birth? There the means is found that no man, but only a woman would come to it, and would become thus a quite natural child of a woman, true seed of Abraha, and nevertheless not born in sins, but full of blessing, that through him all would be blessed, who are cursed in their birth. Enough of God's will has been done, and yet carnal birth and Adam's addiction have been avoided, and a carnal birth has been accomplished spiritually.
(66) Therefore, although the Blessed Virgin Mary is to be highly honored for her virginity, the honor of her womanhood is inordinately greater, that her female limbs have come to fulfill God's will through her, and the endowed seed of Abraha would be an endowed fruit of her female womb; for this, virginity alone has not been enough, indeed, it has been of no use at all.
The fourth is that we believe that Christ alone fulfilled the law, as he says, Matth. 5, 17: "I did not come to abolish the law, but to fulfill it. This also gives the opinion of the testament, which says Gen. 22, 18.: Let all the world be accursed, and let it be blessed in Abraham's seed. If then everyone is cursed and without blessing: if the person is not good and is like Cain, then the works must not be good either; as it is said above that God does not look at the works, but first at the person, Abel and Cain, and the works of the law do not make anyone righteous or justified.
Because Christ rejects all the works of the law and first demands that the person be blessed and kind, it seems as if he rejects good works and wants to abolish all the laws, when he first teaches us to do good works. Therefore he speaks against such claims Matth. 5, 17: "You should not
To think that I have come to abolish the law," that is, to reject the works of the law; rather, I will fulfill it through faith in me, which first makes the person good and then does righteous good works. So also St. Paul Rom. 3, 31, when he rejected all the works of the law and put on faith alone, he said: "What do you think? do we hereby break the law? God be forewarned! We hereby rightly establish the law." Just as people now say that good works should be forbidden if we reject the life of the monasteries and convents in their works, so we would like them to believe right beforehand, so that the person would become good and godly in Christ, Abraham's seed, and then do good works that serve to mortify the body and the need of the neighbor, so convents and monasteries are not directed at all; as has been sufficiently said.
But it is to be noted that no one can fulfill the law, unless he is free from the law and no longer under it. Therefore we must here once more be accustomed to Paul's discourse, when he says of being under the law, that we may know who is under and who is not under the law. All who do good works, because they are commanded to do so, for fear of punishment or for reward, are under the law, must be pious and do good, yet unwillingly. Therefore the law is their master and driver, but they are its servants and captives. But all men are of this kind, except Christ, the forsaken seed of Abraha; this is proved by experience, and by every man's own conscience. For if it were not for the driving law and the punishment or reward, but if it were in every man's free will that he should do what he would, unpunished and unrewarded, he would do what was evil and leave what was good, before the temptation and cause provoked him. But since the law lies in his way, with its threats and promises, he abstains from evil and does good, not out of love of good and hatred of evil, but out of fear of punishment or the prospect of reward. Therefore they are under the law and compelled by it as the servants; these are the Cainian saints.
70 But they are not under the law,
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They do good and leave evil, regardless of the law, with its threats, promises, punishments and rewards; but out of a free, joyful will, and love of good and hatred of evil, that God's law is so pleasing to them. Even if it had not been established, they still wanted it to be otherwise, and still did good and left evil. These are the right children. Nature cannot do this, but the seed of Abraha, Christ, with his blessing, makes such people by his grace and the Holy Spirit. Therefore, "not to be under the law" does not mean that one is free to do evil as one pleases, or not to do good works; but it means that one does good and does evil not out of fear, compulsion, and necessity of the law, but out of free love and good will; just as if the law did not exist, and the being would naturally pass away of itself. Just as the body eats, drinks, builds, casts out, sleeps, walks, stands, sits, and does such natural works, it has no need of a law, nor does it need any impetus to do so, but does it of itself, each in its own time and occasion, fearing neither punishment nor seeking reward in it. And it may well be said: The body is under no law, and yet not without works, free and self-willed.
(71) Behold, such a free, natural willingness should also be in us to do good and not to do evil. This is spiritual freedom and redemption from the law. This is what St. Paul means in 1 Tim. 1, 9: "No law is given to the righteous," that is, he does all good and leaves all evil to himself without fear of punishment and without seeking reward. Item Rom. 6, 15: "You are not under the law, but under grace," that is, you are children, not slaves, you do all good without impulse and without constraint, of your own free will. Item Rom. 8:15: "Ye have not received the Spirit, which maketh servants with fear; but ye have received the Spirit, which maketh children." The law gives the fearful, servile, Cain spirit; but grace gives the free, childlike Abelian spirit through Christ, the seed of Abraha, of which the 51st Psalm v. 12. says: "Lord, establish me with the voluntary spirit.
spirit." Item, therefore the 110th Psalm v. 3. calls Christ's people "the volunteers in the day of your power".
Thus Christ fulfilled the law, and did all things of his own free will, and not of necessity and constraint of the law. And without him no one has been, nor will be, who does this, for he has done it from and through him. Therefore St. Paul says here that he was put under the law to redeem those who were under the law.
(73) Now this is the fifth thing, that we believe that he did it for our good, that he might make of us servants children. What is said, "that he redeemed those who were under the law"? Without doubt, that he redeemed us from the law. But how does he redeem from the law? As it is said, not by breaking and doing away with the law, but by the gift of a voluntary spirit, which does all things without impulse, without constraint, without regard to the law with its penalty and reward, just as if the law were not, and did all things naturally, as Adam and Eve did before the fall.
(74) But how is it that he gives us such a spirit and delivers us from the law? Not otherwise than by faith. For whosoever believeth that Christ came and did all these things to redeem us, the same is surely redeemed. As he believes, so it happens to him. The same faith brings with it the same spirit that makes him a child, as here the apostle interprets himself and says: "Christ has thus redeemed us from the law, so that we may receive the gracious adoption of children. All this must happen through faith, as has been said. So we have these five pieces in this rich text.
75 But there is still one question left: How is it that Christ is under the law, if "being under the law" means doing good out of compulsion and necessity of the law, and no one fulfills the law, unless he is not under the law; for God wants to have voluntary benefactors? Answer: The apostle makes a distinction here and says: Christ was put or made under the law, that is, he put himself under it voluntarily, and the Father also put him under it voluntarily, if he was not under it. But we are not willingly put under it,
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But he saith, We were under it by nature and essence, without will: that as Christ was under it by free will, and not by nature; so again we were under it by nature, and not by free will.
(76) Therefore there is a great difference between "being under the law" and "being under the law," just as there is a great difference between will and nature. There is much difference between what you do willingly and what you do naturally. What you do willingly you may leave undone and are at liberty; what you do naturally you must do and is not at your discretion. You may go to the Rhine, or leave it; but eat, drink, sleep, grow, build and grow old you must, you would not or would not. So Christ willingly put himself under the law, and would have let it be; but we, of course, had to be under it, and could not be otherwise with ourselves, that is, we could not willingly keep and bear the law, as if it were not a law, as it is said above that one should do. But Christ, above whom he was not bound to keep the law, kept it also willingly and freely, as though it were not a law.
77 Take a simile from St. Peter, Acts 12, 6. 7.: He was imprisoned in the dungeon of Herod, bound with two chains between two servants, and the guards were standing outside the door: then the angel of God came into the dungeon with a great light, woke up Peter and led him out through all the guards and the door, and left the chains in the dungeon. This story shows how Christ redeems us from the law. Let us see this. Peter was not willingly in the dungeon, he had to be in it; he also did not know where to go out. The angel also came into the prison, but voluntarily, and did not have to be in it; for he was not in it for his own sake, but for Peter's; he also knew well where to go out. Since St. Peter followed him and clung to him, he also came out with him. This prison is the law in which our conscience is imprisoned and with unwillingness under it. For no one voluntarily does the good commanded by the law, nor refrains from the evil forbidden by the law; but out of fear of punishment he must do what is right.
or does it for the sake of wages. This fear or dread, and the reward or hope of reward are the two chains that keep us in prison under the law. The guardians are the teachers of the law, who make the law known to us. So we walk, yes, lie unwillingly in the law. Christ, the angel, also comes willingly into this prison to us under the law; he does the very works willingly that we did unwillingly, for he does them for our benefit, that he may cling to us and lead us out. He knows how to get along, because he was already free outside with his will. Behold, if we then cleave unto him, and follow him, we shall come forth.
But how does it work? If you believe in him, he will do all these things for your good. This faith gives you the spirit, so you do all things willingly, without constraint, and are out of the dungeon of the law; the two chains of fear and greed no longer challenge you, but all your works proceed freely out of desire and love.
79 But that we may know the more truly how Christ was put under the law, we are to know that he was put under it in two ways. First, under the works of the law: he was circumcised, sacrificed in the temple, and purified; he was subject to his father and mother, and such like, and yet was not guilty; for he was lord over all the laws. But he did it willingly, neither fearing nor seeking anything for himself in it. But according to the outward works he was equal to all others, who did it unwillingly and captive; therefore his freedom and willingness were hidden from men, just as his captivity and unwillingness were also hidden. And therefore he walks under the law, and at the same time not under the law. He does like those who are under it, and yet he is not under it: with the will he is free and therefore not under it, with the works he willingly does he is under it. But we find ourselves under it with will and works; for we go under the works of the law with a forced will.
80 Secondly, he also willingly submitted himself to the punishment and chastisement of the law.
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lich. He not only did the works that he was not obligated to do, but also willingly and innocently suffered the punishment that the law threatens and judges those who do not keep it. Now the law condemns all those to death, damnation and condemnation who do not keep it, as St. Paul introduces Gal. 3, 10. Moses, Deut. 5, 27, 26: "All who do not keep all things written in the law shall be condemned.
(81) Now it has been sufficiently said above that no man keeps the law except Christ, and all are under it like slaves, forced and imprisoned. Thus it follows: He who does not keep the law deserves its judgment and punishment. Therefore whoever is under the law according to the first way, according to works, must also be under it according to the other way, according to punishment; so that the first way makes all our works sins, because they are not done willingly but unwillingly. The other way makes us reprobate, condemned to death and damnation. Then Christ comes before us, before the same judgment seizes us, falls in between, comes to us under the judgment of the law, and suffers death, condemnation, and damnation; just as if he himself had broken the whole law, and was guilty of all the judgments in the law, having been convicted of the criminals; when he not only had not broken anything, but had also kept the whole law, and was not guilty of keeping it. That his innocence is twofold here: one, that he should not have suffered, even if he had not kept the law, as he might have done; the other, that he kept it out of other good will, and for that reason was not guilty of suffering. Again, our guilt is also twofold: one, that we should have kept it and did not, and therefore should have suffered all evils; the other, that even though we kept it, we still suffered what God wanted us to suffer.
- See, this is what God's Son did under the law, that he redeemed us who were under the law. He did it for our good, not for his need; he wanted to show us love, kindness and mercy; as St. Paul says in Gal. 3:13: "Christ redeemed us from the sentence of condemnation in the law, when he was made for us.
a revelation to us." As if to say, "He has put Himself under the law and its judgment for us, so that all who believe this may also be saved from the law and its judgment.
(83) Now behold, what an abundance of riches is given to Christian faith, to which all these works and sufferings of Christ are given as its own, so that it may rely on them as if it had done them itself and they were its own. For as it is said, Christ did them not for himself, but for us. He had no need of them; he gathered up the treasure for us, that we should cleave to it, believe, and possess it; for which such faith brings with it the Holy Spirit.
What more shall God do? How can a heart refrain from becoming free, happy, joyful and willing in God and Christ? What work or suffering can it encounter that it does not surrender to, singing and leaping with love and praise to God? But if it does not do so, then there is certainly a lack of faith. For the more faith there is, the more such joy and freedom; the less faith, the less joy. Behold, this is the true Christian salvation and freedom from the law and from the law's judgment, that is, from sins and from death. Not that no law or death remain; but that both law and death become as if they were not. The law does not make sin, death does not make shame; but faith passes through into righteousness and life forever.
(85) Now the wretched Cainian saints, the clergy, are to be admonished whether they are to be advised in their state. If they would keep their order, law, ceremonies, prayer, mass, clothing, food, and whatever else is of their nature, as Christ did the law, they would be kept, namely: That they put the Christian faith in a different place and give it the kingdom of the heart, recognizing that it is not by their order, status, or works that they become pious and blessed, but only by this faith of Christ; after which they put themselves under their works and law as volunteers, of which they have no need, but only for the mortification of the body and to help their neighbor. But now they in
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If they think that these are necessary works that they have to do, where they are to become pious and blessed, it is vain seduction and sin, only driving them to hell with great torture to earn eternal torture; for they strive against the childlike free faith with their servile forced works. Faith cannot suffer the idols of works beside itself, it only wants to be pious, blessed and make children; then have all works free, cheerfully do and suffer everything that God sends and the neighbor needs; these are its works and no others, does not ask for many masses, certain fasts, special clothes, exquisite food, chosen places, persons or works; yes, it rejects all this as an obstacle to its freedom.
That is enough said about the text; necessity forces so many words to be made, because the gloss has become so completely unknown, without which Paul cannot be understood. Follows:
Because you are children, God has sent the Spirit of His Son into your hearts, crying, "Abba, Father!
(87) There we see that the Holy Spirit is not given by works, but by faith; for he says here that the Spirit is given to them because they are children and not servants. Children believe, servants work; children are free under the law. Servants are under the law; as all this is easily understood from the foregoing interpretation. But to use Pauline language and words, what is child and servant, what is free and forced: forced works are of servants; free works of children.
Why does he say that the Holy Spirit is given to them because they are children, when the Holy Spirit makes children out of servants, and must be there before they become children? Answer: He speaks in the same way as he says above, v. 3: "We were among the elements before time was fulfilled" etc. For they were future children in the sight of God; therefore the Holy Spirit was sent to them, making them children as they were ordained before.
- And he calls the spirit: a spirit of the Son of God. Why not his spirit?
Therefore, that he may remain on the path. He calls them children of God, therefore God sends them the same spirit that Christ has, who is also a child, so that they may cry out with him: "Abba, dear Father! As if to say: God sends you His Spirit who dwells in His Son, that you may be His brothers and joint heirs, just as He cries out: Dear Father. So that the unspeakable goodness and grace of God may be praised once again, that through faith we are seated with Christ in undivided goods, and have all that he has and is, including his Spirit.
- Nevertheless, these words prove the third person in the Godhead, the Holy Spirit, that he not only dwells in Christ as in a man, but is also his, as he who has the divine nature from him as he has from the Father. Otherwise the words would be wrong that St. Paul says: He is the Spirit of the Son. No creature can say or claim that the Holy Spirit is his: he alone is God's own Spirit, but the creatures are of the Holy Spirit. Unless someone wants to say: My Holy Spirit! as we say: My God, my Lord etc. So then the Son must be God, because God's Spirit is His Spirit.
- Now each one is to perceive and test whether he also feels the Holy Spirit and senses His voice in him, for St. Paul speaks here: Wherever he is in the heart, he cries out: "Abba, dear Father!" as he also says Rom. 8, 15: "You have received the Spirit of God's gracious childship, through whom we cry out: Abba, dear Father!" This calling is felt when the conscience, without all wavering and doubting, firmly assumes and is certain that not only are his sins forgiven, but that he is also God's child and sure of salvation, and with a happy, certain heart in all confidence may call and call God his dear Father. He must be certain of this, that even his own life is not so certain to him, and that he would rather suffer all deaths, even hell, before he would let himself be taken from it and doubt it. For it would be too close to Christ's abundant work and suffering if we did not believe that he had made all this superfluous for us.
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And let not his great works and sufferings so powerfully provoke and strengthen us to such confidence, as sin or temptation doth deter or make us fearful of them.
There may well be a dispute here, that man feels and worries that he is not a child, that he lets himself be thought of and also feels God as an angry, strict judge over him; as happened to Job and many others. But in the struggle, this childlike confidence must finally succumb, tremble or quake; otherwise all is lost.
When Cain hears this, he will bless himself with hands and feet, saying with great humility: "God protect me from the abominable heresy and presumption! Should I, a poor sinner, be so hopeful as to say that I am God's child? No, no, I will humble myself and recognize a poor sinner etc. Let these go, and beware of them, as of the greatest enemies of the Christian faith and of your salvation. We also know well that we are poor sinners; but here it is important not to consider what we are and do, but what Christ is and has done for us, and still does: we are not talking about our nature, but about God's grace, which is so much more, as the 103rd Psalm v. 11 says, than we are, as much as heaven is higher than earth, and as far as the exit is from the descent. If it seems great to you that you are God's child, do not let it seem small to you that God's Son has come, born of a woman and brought under the law, so that you may become such a child.
- great things are all that God works; therefore also great joy and courage, undaunted spirits, which fear no thing and are able to do all things. Cain's thing is narrow thing, and makes vain despondent fearful hearts, which are not useful, neither to suffer nor to work, are afraid of a tree leaf, as 3 Mos. 26, 36. Moses says.
Therefore, hold fast to this text: You must feel the calling of the Spirit in your heart; for it is the calling of your heart, how can you not feel it? For this, St. Paul needs the word "call", when he might well have said: The spirit bispels, or speaks, or sings; it is all even greater. He
cries and shouts with all its might, that is, with all its heart, so that everything lives and weaves in such confidence; as he also says in Rom. 8:26: "The Spirit within us pleads for us with such great sighs that no one can express them in words"; item Rom. 8:16: "The Spirit of God bears witness to our spirit that we are the children of God"; how then should our heart not feel such crying, sighing and witness?
(96) O temptation and affliction serve deliciously for this: they drive to such a cry and awaken the spirit; but we fear and flee the cross, therefore we never feel the spirit and remain under Cain. If then thou feelest not the cry, think not, and rest not in supplication, until God hear thee: for thou art Cain, and it is not well with thee. But thou shalt not desire that such a cry should be in thee alone and loud; there must also be a murderous cry beside it, which shall drive thee in such a cry, and practice it, as hath been done unto all others. Your sin will also cry out, that is, cause a strong despair in your conscience. But Christ's Spirit should and must overrule the crying, that is, make stronger confidence than the despondency is; as St. John says 1 John 3:19-22: "If our heart should punish us, God is greater than our heart. Therefore, dear brethren, if our heart punishes us, we have confidence that we will receive from Him whatever we ask. In this we also recognize that we are born of truth, so that we may comfort our heart before His face."
Therefore, this crying and shouting of the spirit is nothing other than a mighty, strong, unthinking trust from the whole heart to God, as a dear Father, from us, as from His dear children.
And here you see how high a Christian life is above nature. For nature is not able to have such confidence and cry out to God, but only fears and cries out a vain murderous cry against itself, and says: "Oh woe, oh woe, you strict, infallible judge; just as Cain cried out to God Gen. 4:13, 14: "My sin is greater than that it should be taken away from me; and you cast me out of the presence of the Lord today.
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of the earth, and must flee from your face, and whoever finds me will strangle me" etc. Such calling is and must be also in all Cainian saints. Why? Because they look at themselves and their works, not at God's Son, as He was sent from a woman, under the Law; they do not believe that He has done anything for them, nor do they care about it, but only work with their own works to help themselves and to obtain God's grace.
(99) Yes, because they persecute such faith, blaspheming and condemning it as heresy and presumption, they do even as their father Cain did to his brother Abel, and thereby kill in themselves also their brother Christ. So this same innocent blood does not cease to cry out to heaven against them, as Abel's blood did against Cain. So God asks about this Abel and demands of each one: Where is Christ, your brother? So the senseless Cain goes to him and does not want to know him, saying: "What do I know about it, am I my brother's keeper? This is just what is said: Shall I be so presumptuous as to consider myself pious and holy, God's child, through Christ alone? No, no, I will work until I am also pious without him. Behold, the calling of Abel's blood upon Cain, and the calling of Christ's blood upon all unbelievers, remaineth, and calleth yet vain vengeance and wrath. But over the faithful it calls for mercy and reconciliation through his Spirit.
The apostle puts together a Hebrew and Greek word: Abba, Father. In Hebrew, "Abba" means a father, hence the fact that some monasteries are called prelates abbots. For in times past in the desert, the holy hermits called their superiors Abba Pater; it has also become Latin and German. So now it is just as much Abba Pater as: Father, Father; or in full German: My Father, my Father, or, dear Father, dear Father.
But why does he twin the word and cry of the spirit? I will say my conceit with leave. First, to show the strength and greatness of this cry. For he who cries out very earnestly repeats a word and cry many times. So this shouting of the heart and confidence must be strong and great, so that it does not become dim.
Let us be overcome by sin and by Cain's cries.
Secondly, the nature of Scripture is that it indicates certainty and security through such twins of words or sayings. As Joseph said to King Pharaoh in Gen 41:32, that God means that it is certain and will happen as the words say. So also here the spirit calls twice "father", that it is certain and safe with us, God, who is and wants to be father; that such confidence should not only be great, but also certain.
103 Thirdly, it shall also remain steadfastly so. For the first Abba signifies a beginning of such confidence; but over it a great controversy will arise, and the devil will contest it without ceasing. Therefore it is necessary for us to stop and do the other thing, that is, not to stop calling as we have begun to call, always calling for and for: from this then comes an experience of such confidence, which makes us most sure and certain. This is perhaps what St. Paul intended when he prefixed Abba, the Hebrew, unknown, foreign word, and then Pater, the Greek, known, native word, while writing in Greek and preaching to the Greeks: so that he might indicate how the beginning of such confidence is unfamiliar and foreign to man; but when it has been well practiced, it becomes well known to him and as if it had become his nature, and he has become at home with God, his Father.
Therefore so is now no longer a servant, but vain children; but if they are children, they are also heirs through Christ.
- "Now," he says, that is, according to the future and knowledge of Christ, "there is no servant. For, as has been said, child and servant may not coexist, they are far too dissimilar in disposition. The child is willing and free, the servant unwilling and forced; the child walks by faith, the servant by works.
(105) Now we see here again that no one can attain blessedness before God by works; but everything must be attained and possessed beforehand, before the works, so that the works afterwards are free and
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in vain, in honor of God and for the benefit of the neighbor, without fear of punishment and without seeking reward. This is what these words indicate when he says: "If they are children, they are heirs.
(106) Now it is sufficiently said, that faith alone maketh children beforehand, and without all works. But if it makes children, it also makes heirs; for a child is an heir. If the inheritance is already there, how can it be acquired by works? It is not compatible that the inheritance should be already there, given out of pure grace, and yet by works and merit, as if it were not there or not given, it should still be sought and first obtained. So the inheritance here is nothing else than eternal bliss. Behold, therefore, I have often said, A Christian man by his baptism and faith hath all things already, and all things are given him at once; without his seeing yet uncovered, but kept in faith, for this life's sake, which would not endure such revelation of goods. So St. Paul says Rom. 8, 24: "You have already been saved, but in hope; and you do not yet see it, but you are waiting for it"; item St. Peter 1 Petr. 1, 4: "Your blessedness is reserved for you in heaven, prepared to be revealed at the last day."
(107) Therefore the works of a Christian should not be directed to merit, as of a servant, but to the benefit and thirst of others: that he ever live and work not for himself, but only for his neighbor here on earth; in which he certainly also lives and works in honor of God. For he already has enough for himself through his faith, and is rich, full and happy.
But he adds "through Christ," lest anyone think that such an inheritance has been given to us without all merit and cost. For though it cost us nothing and was given undeservedly, it cost Christ much.
He was put under the law for our sake, so that all who believe in him may receive and deserve all these things: just as we do good to our neighbor, it costs him nothing, nor does he deserve it; nevertheless, it costs us our actions and goods, which we turn to him freely and out of pure goodness, just as Christ has turned and still turns his to us.
(109) This would also move a simple man, as St. Paul says, that there is no longer a servant, but only children; yet few believe in Christ and become children, and the world remains full of servants and Cain. But he says this for the sake of doctrine, as if to say, "Before Christ came and the gospel was preached, by which children were made, only the law was preached, which makes vain servants by works. But now that faith is preached, the servant of the law is not allowed; now all become godly and blessed through faith without works, who before became only Cain and servants through law and works. Therefore it is much said: "There is now no longer a servant, but only children", as much as that now no servant doctrine should be preached, and not deal with it, that servants, but only children become, that is, only faith and the gospel should be preached and be our doctrine; which brings spirit, and teaches to trust God and serve only the neighbor, then all law is fulfilled.
And with this he calls the Galatians from the teachers, who led them back to the law and works; as now and for a long time the pope has also seduced us with his mad laws through bishops, priests and monks and has destroyed the Christian faith: as then the Scripture has proclaimed about the same final Christ. Therefore, beware of him and all those who are his, of all the spiritual classes who want to be saved, as of Lucifer's own servants and apostles.
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On New Year's Day; Gal. 3, 23-29
On New Year's Day.
Gal. 3, 23-29.
But before faith came, we were kept under the law, and shut up unto the faith that should be revealed. So the law was our disciplinarian unto Christ, that we might be justified by faith. But now that faith has come, we are no longer under the disciplinarian. For you are all children of God through faith in Christ. For as many of you as have been baptized have put on Christ. Here is neither Jew nor Greek, here is neither bond nor free, here is neither male nor female; for ye are all one in Christ Jesus. But if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.
This is also a true Pauline epistle, written about faith against works, and is now easily understood from the next epistle. What is said there about the servant is also to be understood here by the disciple. For St. Paul uses the two parables to teach us what the law does and what it is good for. For this reason we must also speak of the law and its works, namely, that the works are of two kinds: some compelled by punishment, or exhausted by enjoyment and reward; some done freely, cheerfully, in vain, without fear of punishment or desire for enjoyment, but out of pure favor and desire for good. The first are the work of servants and pupils; the others are the work of children and free heirs.
2 For a boy who is under his disciplinarian does not do what he wants, but must do what his disciplinarian wants for fear of the rod, and one cannot know what is behind him because his disciplinarian is above him. But if he were free, one would see what was behind him, then he would show his nature and do his own works. Therefore, the works that he must do, thus imprisoned and kept, are not really his works, but rather the works of the disciplinarian, who forces them from him. For if the disciplinarian were not over him, he would do none of them, but the contrary.
3 In this rough, fine example, St. Paul makes the law and free will, or nature's business with each other so clear that nothing clearer could be presented, and anyone could easily deduce from it the law and the nature.
The first is that he is preserved from many evils that he would otherwise do, by the fear and restraint of his disciplinarian. For in this boy we see two things: the first, that he is protected by such fear and restraint of his disciplinarian from much evil, which he would otherwise do, and would give himself up to a freely evil life and even become wild; the other, that he becomes the more hostile in heart to the disciplinarian who forbids him his will. And so it is with him: the harder evil is forbidden him outwardly, the more unwilling he becomes in heart about the forbidder. And if his nature stands on such a scale that sin, as much as it decreases outwardly, as much as it increases inwardly, one bowl of the wagon goes up, the other goes down. We see this also in the experience that the boys who are pulled the hardest, where they get loose, they get much worse, because those who are not pulled so hard. Nature cannot be helped at all with commandments and punishments; one must do more.
4 So also every man, while he is still in nature, apart from grace, does not do what he wills, but must do what the law, his disciplinarian, wills. And everyone must confess that if it were not for hell and the punishment of the law, no one would do good. Therefore, since such works are not of his free spirit, they are not his, but of the compelling and driving law, that the apostle calls such works not our works, but works of the law. For what we do not do of our own free will, we do not do, but he by whom we are compelled.
- so, if someone takes my hand with them
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If I were to use my power to kill someone or give alms to a poor person, the work would not be mine, even if it was done by my hand, but by the one who forced it to be done; therefore, the work does neither harm nor help me. So also the works of the law make no one righteous, even though they are done by us. For our will does them only out of fear and punishment of the law, would much rather do otherwise, where the compelling and threatening law does not hold sway over us: therefore they are not our works. Now every man must be saved by his own works.
006 Again, if a man do not do such works through fear, as he may seem, yet he doeth them for the promise and enticement of the law. This is as wicked and false, or worse, than that, as if heaven were not promised, and if they knew that they should do all things in vain, they would not do them. Therefore works are once more not our own, but the law's and its enticement or enticement by promise of goods and reward. And these works are more dangerous and difficult to detect than those which are much more subtle and most similar to the free, pleasurable, righteous works.
7 But in the cross they are recognized, when they are rejected and demanded to be done in vain, without request of reward, only for the honor of God and the benefit of the neighbor: there nature lies and can do nothing, is found to do no good work of its own, but only strange and lawful works; just as an unreasonable animal runs and works by beating or for the sake of its food. How much do you think that now devout people, who are of an honorable nature, would remain, if shame, punishment, hell or heaven were not before their eyes? No man would remain pious: everything is kept with fear or pleasure in the good nature; therefore everything is false and vain lies, as the Scripture says: "All men are liars and vain," Ps. 39:6, 116:11.
(8) So we see these two things also in all men. The first, that they are kept by the disciplinarian, the law, from a shameful, insolent, wild nature, are kept in the discipline of such works.
of the law, in an honorable being outwardly. The other, that inwardly they become truly hostile in their hearts to the law and its punishment, and so much more subtly, so much more severely does the punishment penetrate. Who is not hostile to death and hell? But what is this but to be hostile to the law, which inflicts such punishment? But what is being hostile to the law but being hostile to justice? But what is being hostile to justice but being hostile to God Himself? Is it not decided here that we are not only unrighteous, but also hate righteousness, love sin and are hostile to God with all our heart, no matter how beautiful and honorable the outward appearance of our works may shine?
(9) Now God wants to be loved with all your heart, as the commandment reads Deut. 6:5: "You shall love God your Lord with all your heart," etc., and wants all our good works to be our own, and not of the disciplinarian, the law, death, or hell, or heaven; that is, that we do them not out of pure fear of death or hell, nor out of enjoyment of heaven, but out of free spirit, desire, and love of righteousness. For he who does a good work out of fear of death or hell does it not in honor of God, but of death and hell, and is a work of death and hell; for they have taken it from him, and for their sake alone do it, and would not have done it otherwise. Therefore he also remains a servant of death and hell with all such works; but if he remains a servant of death and hell, then he must also die and be damned; and it happens to him according to the saying: He who is afraid of hell leads into it; item: Trembling does not help for death.
10 Thus you speak: What will come of this? Who then can be saved? Who is without such fear and trembling of death and hell? Who does his works or leads his good life without such fear? I answer: Who then loves God, who carries such fear and hatred of His law and His righteousness with him? Where is nature now? Where is free will? Wilt thou not believe how needful is the grace of God; wilt thou not believe the nature of all men?
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Let sin be false and mendacious; surely you cannot be persuaded that works do not make one pious!
(11) Here you see for what purpose the law is necessary and good, and what God seeks in it, namely, the two things: the first, that He may keep us in discipline and drive us into an honorable way outwardly, so that we may live among ourselves and not eat one another; as would happen if there were no law, no fear, no punishment; as happened in the past among some Gentiles. For the same reason God did not want to abolish the secular sword in the New Testament, even though he did not want to use it and his own did not need it, but that the insolent, wild nature might be resisted, and people might live in peace among themselves, feed and multiply; otherwise all countries would be desolate, full of murderers and robbers, no woman, no child would remain unharmed; but by the sword and its law they are preserved and driven into a quiet, calm, honorable nature. Nevertheless, they do not become pious by it, the heart becomes nothing better. It is only the hand that is forced and bound, and works or righteousness are not their own, but of the sword that forces such out of them and works in them by its punishment and fear.
12 Thus also, God's law urges and compels us to forsake much evil for fear of death and hells, and keeps us like a disciplinarian in an outwardly honorable life. But with this, no one is pious before God; the heart still remains hostile to such a disciplinarian, hates his punishment, would rather be free.
- The other is that a man should recognize through the law how wrong and unjust his heart is, how far he still is from God, how nature is nothing, that he despises his honorable life and recognizes how it is nothing compared to that which belongs to the fulfillment of the law, and is thus humbled, crawling to the cross, sighing for Christ and longing for his grace, despairing of himself, putting all his comfort in Christ, who then gives him another spirit that changes his heart, so that he never fears death and hell, never seeks life and heaven, becomes free and free of the law, and lives there.
with a good conscience in death and life, be equal to him in hell and heaven and all things. For thus saith the epistle Heb. 2:15, that Christ hath redeemed us, who through the fear of death were all our lifetime bound in bondage. So that he testifies clearly enough that we must be without the fear of death, and all who live in the fear of death are slaves and will never be saved. Now neither nature nor law can ever deliver us from fear; indeed, they both increase fear; Christ alone has delivered us from it. And if we believe in him, he gives us a free, fearless spirit that fears neither death nor hell, loves neither life nor heaven, but serves God freely and blessedly.
(14) From this we see, first of all, how dangerous are the teachings that drive men by commandment and law to the opinion that they shall become pious thereby. For in doing so, they only tear him further away from God, from Christ, yes, even from the law and all righteousness, do no more, for the longer the more they make a fearful, stupid, despondent, miserable conscience, always learning to fear only death and hell, until they drive vain despair into the hearts, so that man must be the devil's martyr here and there.
(15) Secondly, that there are three customs of the law, or that men have three ways of applying it. The first are those who completely destroy it and brazenly go against it in a free life; to them it is just as if it were not a law. The others, who thereby abstain from such desolate life and are kept in an honorable life, thus walk in discipline outwardly, but inwardly they are hostile to the disciplinarian, all their doing goes out of fear of death and hell. And so they keep the law only outwardly, yes, the law keeps them outwardly; inwardly they do not keep and are not kept. The third, the keeping by heart and inwardly; these are the tablets of Moses, written by heart and inwardly by the finger of God Himself.
(16) Now as the first are neither pious in heart nor in heart, so the others are only pious in heart and not in heart. But these are through and through
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good. St. Paul says in 1 Tim. 1, 8. 9.: "We know that the law is good for those who need its law. How does one need his law? Answer: He who knows that no law is given to the righteous, but to the unrighteous. What is this saying? Nothing else, for whoever wants to preach the law rightly must make these three distinctions, so that he does not preach the law to the third, as if they were to become righteous through it, for that would be deception. But to the first it must be preached, for it is appointed that they leave their naughty life and let themselves be kept under the disciplinarian. But it is not enough for them to be kept and to keep the law; they must also learn to keep the law. Then one must preach more and above the law also the gospel, in which Christ's grace is given to keep the law. So it is quite a different thing to keep or keep the law, and to be kept or kept by the law. The first neither keep nor are kept; the second are kept; the third are kept.
17 These three wise men at the custom of the law are signified by Moses. First, when he broke the tablets, 2 Mos. 32, 19. when the Jews worshiped the calf. That the tablets were broken and did not come to the people, means the first who do not receive the law at all and break it all. On the other hand, when he brought the other tables, they came to the people, Ex 34:30, 33, but his face was so clear that Aaron and the people of Israel did not like to see the brightness and glory of his face. He had to put a curtain over his face if he wanted to talk to them. This means the others who receive the law, but only keep it outwardly; inwardly it is too bright for them, and they are afraid of it.
(18) For this reason, as St. Paul interprets 2 Cor. 3:13, 14, 15, which is the presumptuousness of their works and outward holiness, they make a veil for themselves, not wanting to see the law rightly under their eyes and see how such righteousness is nothing. So the veil remains over their hearts to this day, says St. Paul. So also Moses does not lead the people further
He only killed two kings, Sihon and Og, and divided the land among the third and a half generations of Israel. So that all is the half, yes, the small piece of the outward righteousness. And here Moses dies in the desert of Moab. The law cannot help any further.
19 Then Joshua comes and leads all the people through the dry Jordan into all the land; there is no Moses, no law, but Joshua, Christ, who leads by faith, fulfilling all that was commanded by Moses. These are the ones to whom no law was given, as St. Paul says, who do not become righteous by works but by grace, that is, who do not do good by compulsion of the law. There is no Moses. From all this, I think, St. Paul should be easy to understand in this epistle; let us now see it.
Before faith came, we were kept under the law, closed to the faith that was to be revealed.
020 He saith not, Before faith came, we were righteous, and kept the law; but again, the law kept us, and we were shut up and kept under it, that we should not go forth, bold and free to do our wickedness; and yet were not righteous in skin. But the shutting up and keeping away was not so that we should remain so; but it was directed to the future faith, that the same should make us free and loosed: not to do evil, for which the law shut us up; but free to do good, since the law compelled. Of the same faith we should desire to learn by such shutting up, and to know our evil inclined nature; for this redemption is spiritual, and redeems only that which is evil.
21 So if a master had imprisoned you in a dungeon, and you were extremely unwilling to be in it, he would release you from it in two ways. First, bodily, that the Lord break the dungeon and set you free bodily, let you go where you will. Secondly, if he would do you so much good in the dungeon, make it cheerful, light, wide and richly adorned,
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that no royal chamber and kingdom would be so delicious, and would break and change your courage so that you would not be out of the dungeon for all the world's good, but would ask that the dungeon remain and that you be inside, which would no longer be a dungeon for you, but a paradise. Tell me, which salvation would be the best here? Isn't it true that this spiritual one is the best? For in the first you would remain a poor beggar, as before; but here you would have free will and everything you wanted.
(22) Behold, Christ also hath spiritually redeemed us from the law; not having broken the law, and taken it away, but having so changed our heart, which before was unwillingly under it, and hath done it so much good, and hath made the law so sweet, that it hath no greater pleasure nor joy than in the law, not willing that any title should fall away. Just as he who is in prison makes the prison tight and heavy for himself with his displeasure, so we too are enemies of the law, and are displeased because we are shut up in displeasure from evil and forced to do good.
23 Thus the apostle has understood both the fruit and the profit of the law in these words. For if I asked, "What is the law good for?" he answers, "It does not make us righteous, but increases sin and irritates nature with its commandments and prohibitions; yet it bears two fruits: the first, it shuts us up and prevents us from flaming out freely and putting ourselves in the way of a public shameful life; as those do who want to be unconstrained and untruthful under it: that for this reason it is much better that it be law than no law; who would otherwise remain before the other? St. Paul also says in Romans 13:4 that the secular sword is set for fear, not of the pious, but of evildoers.
(24) The other fruit, that such closure is directed to the future faith, so that man thereby recognizes his wickedness and unwillingness to do good, comes to himself, and humbly confesses and denounces his evil nature, and desires God's mercy, which does not take away from him the law, which he well sees to be right, good, and holy,
but to make another heart that loves this right, good and holy law. Behold, this is the right understanding and best usage of the law; wherefore it is well needful that the law should be to bring man hither, that he may thus know himself, and groan after the grace of God.
(25) But here the quarrel between the right and the wrong saints arises. The false saints do not want to use the law any further than in the first way; they presume to be already pious through such closure and preservation, do not want to learn to recognize their evil nature from it, pretend that nature is good in itself and may well love the law naturally. The right saints say no to this and it is also not true. The experience of each one says otherwise and agrees with God's scripture. And whoever does not want to deny nor pretend, must confess that he naturally dislikes God's commandment, much less the punishment of sin, death and hell, brought forward by laws. They excuse and cover such great, deep and horrible disgrace of their hearts with the fig leaves of their works in the law; just as Adam and Eve covered their disgrace, but nothing better came of it by covering. So also by working and self-justification in the law no one becomes better, but worse. Because of this disgrace, Christ rejected the synagogue and cast it out.
26 Therefore it is clear to whom Paul speaks these words, namely to the saints of works, who want to become godly through the law and its works and respect the first custom of the law enough for godliness. For just as Absalom hung between heaven and earth on an oak tree with his own head, 2 Sam. 18:9, so these also hang between heaven and earth. For by shutting up the law they do not touch the earth, that is, they do not do what evil nature would like; again, because the law does not make nature better, but only tugs and irritates it so that it becomes hostile to the law, they are not pious and do not touch heaven.
- Just as Zechariah Cap. 5, 9. saw two women leading a barrel between
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Heaven and earth up to Babylon, and a woman sat in the barrel, which was called Impietas, unbelief or godlessness. This barrel is the people of such holiness, hovering between public wickedness and right holiness; therefore Impietas, unbelief, sits in it. The two women who led it between heaven and earth are fear and desire of reward; for all their works they do from fear of punishment, or from desire of reward; these two pieces lift, carry, and hold them in their holiness: wherefore also he says, the two women had wings like a vulture or harrier. Wings in the Scripture mean oral preaching, so that the speech flies and goes fast. Now all these saints' preaching is only of fear and reward; they only want to make people devout by frightening and enticing them, and only make it worse, so that they become more hostile to the law because of its fright, and because of its enticement they only prefer to win themselves and their request than before. Therefore, it is only vulture wings that eat the chicks and only kill the souls.
028 But the true saints abide not in the mean between heaven and earth. They also hear the terrors and enticements of the law, but they know themselves to respect the terrors and enticements more than the law; and therefore, seeing that they are not pure nor righteous in reason, they fall down, confess themselves, and cry out: Grace, grace, Lord God; then Christ comes and brings them right freedom through his Spirit, so that they become completely heavenly.
(29) Behold, that is, "kept under the law, and determined unto the faith to come. Thus not only the Jews, but also still and always those who practice piety before faith by works, law, distrust, fear, merit, and such like causes, have been determined. Which, if it is not directed to faith, or if faith does not finally come and be known to them, it must only become trouble with them and finally fall into despair or hardened presumption, so that they can never be helped. So it is dangerous who does not use the law properly to come to faith through it.
Therefore the law has been our disciplinarian unto Christ, that we might be justified by faith.
(30) Behold, as it is said: No one is justified by the law and its works. For if we would be justified by the law, then faith would not be necessary, and would also be false, which St. Paul says here: By faith we are justified. They are, however, mutually exclusive, faith and works, above justification. If you give justification to faith, you must take it away from works, law and nature. If you give it to works, you must take it from faith. One must be true and the other false, may not be true at the same time. Therefore the law must have no other power or ability than to make sinners or to keep sinners. That which does not make righteous certainly makes sinners or causes sinners to remain. Further, because the law ever has to do with sins and sinners, it must do something more with them than badly let sinners remain. What kind of business would that be, if it let remain what it finds?
(31) Now what can it accomplish, if it neither justifies nor corrects, nor leaves as it finds? It must be a miraculous business, not making righteous, nor leaving as it is; therefore it follows that it must make sin greater, as St. Paul says, Rom. 5:20: "The law came in beside, that sin might have the upper hand. This is as it has been said: in that it closes and resists the hand and public evil life, it only awakens greater hatred and aversion of the heart against itself. Just as a boy becomes so much more unwilling to his disciplinarian, so much more severely he is punished by him or his will is forbidden; which hatred and unwillingness is nothing else but an increase of the evil will that is forbidden to him; and would never have risen up, if the same will had not been resisted.
So, before the law man sins and evil nature par excellence for itself, does not think of the law. But when the law comes, and forbids and threatens, then nature becomes first of all evil and unwilling to the law, catches
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not only to love sin, but also to hate righteousness. Behold, this is the law's business to sin and sinners. This is what St. Paul calls sin being increased by the law, let alone anyone being justified by it. But blessed is he who understands and recognizes this; for the works saints do not understand it at all, do not give to nature such malice nor hatred of the law, find much good in it; therefore they also do not understand a letter in St. Paul, which never speaks differently of the law. And if we want to say right, we also find it in our heart.
(33) He saith also, To Christ, or until Christ, let the law be our tutor; that no man put on any other faith than that of Christ. The law presses on Abraham's seed, Christ, in whom all the saints have believed from the beginning, as stated in the previous epistle.
(34) Therefore it does not help the Jews and the Turks that they believe in God, who created heaven and earth: he who does not believe in Christ does not believe in God. And even if it were true that Christ is not God (which is impossible), still they do not believe in God who do not believe in Christ; for God promised His grace in Abraham's seed. Now, the same seed is Christ, as the Jews, Turks and all the world confesses: therefore, he who does not believe in Christ does not believe in God's promises; therefore, he does not believe in the God who created heaven and earth. Because no other God made the promise to Abraham, and in no seed of Abraham's name did the blessing and faith go out and be preached, but only this Christ, in all the world.
35 Therefore apart from Christ there is no redemption or justification, not only of the law, but also of all other faiths. God will keep his promise made to Abraham, to whom he promised the blessing of all the world in his seed, and in no one else's seed; therefore he will not confirm to any man his new and different faith, nor leave his promise, nor revoke it. Therefore, Christ's faith makes righteous, as Rom. 10:4. pau
lus says, "Christ is the end of the law, for righteousness to everyone who believes in him." What is this? Nothing else, for all who believe in Christ are justified by faith and receive his Spirit and grace, so that the law is ended, so that he is never under the law, which is also the end of the law, as follows:
But now that faith has come, we are no longer under the disciplinarian.
(36) Though from the foregoing it is sufficiently and easily understood what it means to be under the law, or to be a disciplinarian, yet because such doctrine and word come from the way, it cannot be spoken of enough. "To be under the disciplinarian or law" is lately to be a gleaner, to do many good works and yet not be pious, to lead a good life and never become righteous, always teaching and preaching and never learning nor understanding anything. Cause that all who are of this kind do no good of their own free will and with love, nor without fear or desire of reward. Therefore they are servants, driven by the law, and the law always remains their master and driver; so they always remain its debtors and subjects. For the law demands a free, cheerful, and merry will: which they have not and cannot have of themselves; the faith of Christ alone gives it. Where this is, the law ceases to demand, and has had its fill; enough has been done for it, and it is fulfilled. The disciple can now do what he should be able to do, and what the disciplinarian requires him to know; therefore he now leaves him, demands nothing more of him, and is no longer his disciplinarian, but his good friend and companion.
(37) So faith does not redeem us bodily from the law, so that we go here, and the law goes there, and so we come from one another that we are never under it; but that enough of its demand has been done through us: we can and now have what it wanted to know and have from us, namely, the Holy Spirit, who makes us love it. For it did not want to be worked, nor was it content with works: it wanted to be loved and to be filled with love. Without
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It would not let us go, nor would it be paid for, and so we had to remain loveless under it with all our works, and our conscience had no peace before it, always punishing us as sinners and transgressors, and threatening us with death and hell, until Christ came and gave us his Spirit and love through faith, preached in the Gospel: Then we were loosed from the law, that it never requires, never punishes, never rests the conscience, never terrifies with death and hell, and has become our favorable friend and companion.
- Just as the disciplinarian does not leave the child to die or go elsewhere, but spiritually, so that the child has become different and can have what the father wanted through the disciplinarian, so the law does not leave us to cease to be or to be removed, but spiritually, so that we have become different and have what God wanted us to have through his law.
39 Therefore I have said that this image of the boy and the disciplinarian is a pretty light sign to rightly understand the law and grace in us. For it is the first custom of the law, that it closes and makes outwardly pious, so deeply ingrained and driven by all teachers and books, and almost even to human nature, that it becomes sour and difficult to understand also this other custom, that it makes sin greater inwardly; therefore I may well compare it to a scale, where one bowl is empty and the other weighed down. Thus the law, if it makes pious outwardly, increases sin inwardly, and puts on inwardly so much through hatred and displeasure, as much as it puts off outwardly in works, and much more; that St. Paul calls it Rom. 7:13: Ultra modum peccans peccatum per legem: That through the law sin becomes exceedingly wicked, and sins too much etc. All of which every man's experience must also confess.
For you are all children of God through faith in Christ.
- that which is under the law, and works unmerciful, is all servile, as in the former
But what works in faith and joy is all children, for they have obtained God's Spirit through Christ. The apostle, however, draws on Christ, and interprets such a faith, which believes and abides in Jesus Christ, that otherwise no faith is sufficient and right, he believes in God as he wills.
41 There are some, previously among the new high school teachers, who say that the forgiveness of sins and justification of graces lie entirely in the divine imputatio, that is, in God's imputation, that it is enough to whom God imputes sin or does not impute sin, that he is justified or not justified from his sins, as the 32nd Psalm v. 2 and Romans 4:7, 8 read. Psalm v. 2. and Rom. 4, 7. 8. seem to read, since it says: "Blessed is the man, to whom God does not impute his sin." If this were true, then the whole New Testament would be nothing and in vain, and Christ would have worked foolishly and uselessly in suffering for sin; God Himself would also have been playing with mirrors and jugglery without any need; because without Christ's suffering he might have forgiven and not imputed sin, and so another faith than in Christ might make one righteous and blessed, namely, one who relied on such gracious mercy of God that his sins would not be imputed to him.
Against this horrible, terrible mind and error, the holy apostle has the custom that he always draws the faith to Jesus Christ, and so often calls him Jesus Christ that it is a wonder who is not aware of such a necessary cause. Is nevertheless about the other word, as one says, and vain JEsus Christ in St. Paul's Epistles. And the pagan masters have so unjustly destroyed him and made him strange to us with their horrible and infernal dreams of such seduction.
That is why our scholars in the high schools no longer know what Christ is, or what he is necessary and useful for, and what the Gospel and the New Testament are. They think that Christ is only a Moses, that is, a teacher who gives laws and commandments on how to be pious and live well.
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should be. After that, they continue with free will and natural works, and want to prepare themselves for grace and make themselves skillful, so that they can storm heaven.
44 Because God gives His grace to those who work and prepare by their own diligence, Christ must remain a hempen. What may they be, if they may obtain grace in their own name and deed? As they not only teach publicly, but also defend with Pabst's bulls and all power, and condemn false doctrine as the highest and worst heresy. Therefore I have warned and still warn everyone that he may know how the pope with the high schools has rejected Christ and the whole New Testament from the world further than the Jews or Turks have ever done. Therefore, the pope is the real antichrist and the high schools of the devil are their own tabernacles and whorehouses. What shall I have Christ for, if I can obtain God's grace through my own natural willingness? Or what do I want to have more, if I have the grace?
Therefore let us beware of such hellish poison, and not lose Christ, the comforting Savior. Christ must be here above all things. It is true that as the 32nd Psalm v. 2 and Paul Rom. 4, 8 say, he is blessed to whom God does not impute his sin. But St. Paul leads us to the conclusion that only the believer in Christ is opposed to such divine reckoning, not to free will or nature for the sake of their works. For he introduces Abraham, how his faith was reckoned to him for justification, since he believed the divine promise of his seed. Even though our sin is not imputed to us by God's grace, He still did not want to do this, so that His law and His righteousness would be fulfilled beforehand in all things and superfluously enough. Such a gracious imputation had to be bought and obtained for us beforehand. Therefore, because this was impossible for us, he appointed one for us in our place, who would take upon himself all the punishment we deserved, and fulfill the law for us, and thus turn away divine judgment from us and atone for his wrath. So we will
grace is given in vain, that it costs us nothing; but it has nevertheless cost another much for us, and is acquired with innumerable, infinite treasure, namely, through God's Son Himself. Therefore it is necessary that we have the same before all things, who has done these things for us; and it is also impossible to obtain grace except through the same.
46 Behold, therefore from Adam unto Abraham no man was saved, save by faith in the seed of the woman, which should bruise the head of the serpent; and after Abraham no man, save by faith in the seed of Abraham. So no one can be saved yet, except by faith in the same seed of Abraham, which is now come. Oh, it would not do for you to come to God by yourself without this mediator, by doing your diligence, as the Jews, Turks and Papists teach. Who will reconcile you to God first? He says John 14:6: "No one comes to the Father except through Me." The Egyptians in those troubled times also wanted to come to Pharaoh, the king himself, and complain; but he turned them away and said, "Go to Joseph, and whatever he tells you do," Gen. 41:55. So God hears no one, nor does he help anyone to salvation, but we must all come to Christ: He is set up as Lord over all things, and with Him is the throne of grace, He has purchased it for us; therefore it is lost that we seek it elsewhere. Yes, if we were without sin, as Adam was before the fall, we would not be able to come before God through Christ, but through ourselves. But in this precious time, after the fall, we must have a Joseph who is without sin, and yet receive us sinners and the needy who come to him and desire him.
It follows that the Papists do not speak and believe differently about nature, except as if it were still unchanged, as it was before the fall in Adam, do not believe that it is completely corrupted in sins and is God's enemy. For God is hostile to sin; so sin is hostile to God, as Paul teaches in Romans 5 and 8: so they certainly do not believe what Moses writes of Adam's fall in Genesis 3, or
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consider the same case as a disgrace (joke), which has not worked anything in nature, and has not made them sinful and subjected to God's wrath. Because they do not believe Mosi, do not need Christ, and thus reject the New and Old Testament, condemn the living whole Scripture, it has again been done to them by God that they have become disciples of the dead and condemned pagan Aristotle, and the devil's secret chamber, who, through Pabst's laws and the doctrines of men, is slandering them so much that it is overflowing and the world is stagnant and slimy, yet they remain always in darkness, that they penetrate to God without such faith of Christ with their praying, fasting, mass-keeping, studying and preaching.
- And even though they call and confess Christ, their mind is no different than if God had abundantly made them such a lord that they should be obedient to God in it and have him for a lord; otherwise, without such lordship of Christ, free will might well attain the grace of God through natural diligence; that Christ's kingdom is an unnecessary thing for them, and a pure will of God to have him as Lord, like another kingdom to which one is subject, not that it is necessary for salvation, since without such a kingdom one may be saved, but that God's will and commandment is to be obedient to the same king. So Christ is not a savior in the depths of their hearts, but rather a tyrant and master of the rod, whose nature needs nothing to obtain grace, but is only more burdened by him, as they must have not only God, as before, but also Christ as their Lord and his commandments.
(49) Many people have proclaimed in the past that in the time of the Antichrist all heretics should come together in one heap and destroy the whole world; this is now going on under the Pope and the Turks. For if Christ is rejected and condemned with the whole Scripture, that no more than the name remains, one can easily prove how all heresy, all error, all darkness reigns now, which have ever been from the beginning of the world, that I often feel ill at ease.
sorget, all men are now condemned, without whom die in the cradle; and no one recognizes the cruel wrath of God upon us, nor weeps nor laments.
(50) Behold, this is the cause and necessity why St. Paul always drives the faith so to Christ, that he has well provided himself for such poisonous teaching in the future, which without Christ presumes to deal with God, as if God and our nature were good friends with each other, as if righteousness would love sin, and hear what sin would. Therefore, dear friends, let us be wise and know Christ rightly, namely, that we must first of all hear the gospel and believe in Christ, not only for his sake, as if he were the Lord, but also that he is the man who took the place of our sinful nature, incurred and overcame all the wrath of God, which we deserved with all our works: not keeping all these things for himself, but giving them to us for his own, so that all who believe these things in him and from him may surely be delivered through him from the same wrath of God and be received into grace. From this we learn how great need and benefit Christ is to us, and that it is a lie and a devil's own invention that a man may do so much out of natural powers that the grace of God is given to him. For if nature can obtain grace, Christ is not needed as a representative and mediator. But if he is necessary, nature must obtain nothing but grace; they do not stand together, being themselves mediators, and having Christ for a mediator.
For all of you who have been baptized into Christ have put on Christ.
- The apostle keeps such a fine order: "Now that faith has come, we are no longer under the disciplinarian. Why, "For ye are all the children of God through faith in Jesus Christ. But how is it that we become children of God? "All ye that are baptized in Christ have put on Christ." Christ is God's child: therefore, he who clothes himself in God's child must also be God's child; for he goes clothed with divine filiation, which must surely be
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make him a child. If then he be a child, he is no more under the law, being vain servants. And if a child be under him, as the child under the disciplinarian, yet is he like a servant, as long as he is under him, as the text follows in St. Paul, and is heard in the former epistle.
But what does "put on Christ" mean? The unbelievers quickly answered that it means to follow Christ and to become like his example. But I would also like to put on St. Peter, Paul and all the saints, and nothing special would be said about Christ. Therefore we let the faith speak here, which St. Paul describes sweetly with this word "put on". It is evident that those who are baptized have never followed Christ before, but begin to follow Christ in baptism; therefore Christ must be put on before one follows him. And it must be a very different thing to put on Christ than to follow Christ's example. It is a spiritual dressing in the conscience, and proceeds in this way, that the soul accepts Christ and all his righteousness as its own good, defies it, relies on it, as if it had done and deserved such itself; just as a man is wont to accept his garment. Such acceptance is spiritual dressing: that is the nature and kind of faith.
Surely Christ is given to us in such a way that all his righteousness, and all that he has and is, stands before us as if he were our own. And whoever believes this, it also happens to him; as St. Paul Rom. 8, 32. says: "He gave his own Son for us, how should he not have given all things with him to us?" item 1 Cor. 1, 30.: "Christ was made for us by God for righteousness, wisdom, holiness and redemption." Behold, therefore, he that believeth on Christ putteth on Him. Therefore faith is so great a thing, that it makes a man blessed and righteous; for it brings him all the goods of Christ, on which the conscience comforts and relies; from which then it must rejoice in Christ, and be glad to do all good, and avoid all evil, never fearing death, nor hell, nor all evil, for it is abundantly clothed in Christ. This then is called the law
enough, and never be under him; for there is the Holy Spirit with the garment in the soul, and is quite another man there; there she goes clothed in the filiation of God, therefore she must be a child.
Behold, in this way no saint can be attracted before God. For it is necessary for every man for himself that he also put on Christ. Christ, and has not that he may give to others to put on. After this clothing and dressing follows the example and following; then man again does to his neighbor as Christ did to him, gives and does to him all the good that he has and is able to do, lets himself also be clothed, and clothes his neighbor with what he has. But the garment, since he himself is clothed in Christ, he cannot give him; for no one can put his faith on another or give him the same faith. He may pray for him, that he also may be clothed with Christ; but every man must believe for himself, and Christ alone clothe us all with himself.
(55) He who does not have this faith, that Christ is his with all good things, does not yet truly believe, nor is he a Christian, nor does his heart become joyful or glad; for this faith alone makes Christians joyful, glad, secure, blessed, and God's child, where the Holy Spirit must dwell. Oh, what a beautiful, colorful, and delicious garment it is, with such exuberant adornment, jewelry, and jewels hanging on all virtue, grace, wisdom, truth, righteousness, and all that is in Christ; so that St. Paul says, "I thank God for His unspeakable gift." And St. Peter, 2 Pet. 1, 4., says: "Through Christ great and delicious goods are given to us." This is Joseph's coat of many colors, which his father Jacob made for him before other children, Gen. 37:3; for Christ alone is full of grace and truth. Item, this is the delicious garment of the chief priest Aaron, in which he served God, of which much could be said. For Paul also points us to the same stories with this word.
(56) Again, as we put on Christ and receive him, so he puts on us and receives us, and all things that are not ours are ours.
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ser is as if it were "his" own. Now he finds nothing good in us, but only sin; he takes care of them and expels them from us, as from his glorious garment; in addition he prays for us and carries them before God, so that they will not be punished eternally, as Paul says Rom. 8, 34: "Christ who mediates for us with God." And Ps. 41, 5. he says: "I have said: Lord God, have mercy on me, heal my soul, for I have sinned against you"; and Psalm 69, 6.: "Lord God, you know my foolishness, and my sins are not hidden from you." Such things are all said in our person, as St. Paul interprets Rom. 15, 3. from the same 69th Psalm v. 10. and says, how Christ bore our sin, and despised not us, nor thought good of his holiness toward us; but as it is written, "The blasphemies of them that blasphemed thee are fallen upon me."
(57) Now that he is our garment, and that he ministered for us as his garment, we gladly hear; but if he will cleanse his garment, that we suffer not at all. If we want to be his garment, we must truly suffer that he may cleanse it: he neither likes nor wants to go in unclean garments. In the time of his torture, when he had put on the robe anew, he swept it clean through death and all kinds of suffering. 3:3, and melted the children of Levi, and was as a fuller that purifieth the garments. Therefore it is a good sign, where he maketh much suffering: neither let him abate, where his garment is; he purifieth it with all manner of suffering: but if he do not, his garment is not there.
There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, you are all one in Christ JEsu.
(58) It is evident enough that this is not what St. Paul means, that there is no Jew, no Greek, no man, no woman in nature and in the person of the body, but in what he speaks. But of what does he speak? Not of the body or nature, but of faith, of justification, of Christ, how we become children of God in him through faith; all of which takes place in the soul and conscience, not by flesh and blood, not by hand or foot, but by the body.
through the word and gospel. There is no distinction of any person in this nature and trade; everything is the same, whether you are a Jew, a Gentile, a servant, a free man, a man or a woman. In the sight of men and in the flesh, the Jew has a different law and way of life than the Greek, the servant a different one than the free man, the man a different one than the woman. The Jew is circumcised, the Gentile uncircumcised; the man wears his hair openly, the woman wears a veil; in addition, each has its own way of serving God, and goes, as it is said: "Many a country, many a custom. Such ways, however, and everything that is outward and not faith, do not make one righteous or devout before God, nor do they hinder justification; for faith may remain the same in and among all these ways, persons, customs and differences, without any distinction.
- But where the accident strikes, that man falls in such a way and clings to it, as to that by which he wants and should become pious and righteous, wants to help his soul with it, to put away sin and acquire salvation: Then everything is wrong, Christ denied, God lost, faith and gospel gone; then works and the law reign again, the conscience is already deceived into thinking that if it did not keep such ways it would already be eternally lost; but if it keeps them, it may thereby be saved. This is the most harmful error on earth; against it the apostle argues so hard. For with such a delusion or conscience it is not possible for Christian faith to remain, for it does not want to and cannot be justified and saved by any thing in heaven or earth, but only in Christ. He needs all other ways, law, work, customs, person only for the exercise of the body on earth and for the service of his neighbor.
(60) What then is lacking in the Jews, that they are not saved? Answer St. Paul Rom. 9, 32: They want to go up by works and not by faith. They want to be considered as Jews in heaven: God wants to be considered as Christians, whether they are Jews or Gentiles, male or female. They think that if they keep the law, they will be saved, if not, they will be condemned: again, God means that whoever believes in Christ will be saved.
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He who does not believe will be condemned, Marc. 16, 16.; in addition, without faith no one should keep the law, as stated above, and St. Paul also testifies Gal. 6, 13, when he writes: Those who circumcise themselves do not keep any part of the law. Why? There is no willing observance of it, but only terror and enticement of the law. Because they then think they must be Jews, and not otherwise than as Jews in the law drive, cling therefore, with the conscience caught, to the Jews and laws: they must perish eternally; for it is decided, there is no Jew, no Gentile, as St. Paul says, but only Christ and Christians.
61 If they believed in Christ before, then remained Jews as they wished, circumcised themselves, or did not circumcise themselves, and kept their laws as they wished, so far that they did not fail to become pious and blessed by it, but only by the grace of Christ, as all their fathers and patriarchs did, as St. Peter says in Acts 15:11. 15, 11. says: so it would be without any danger for them. But they do not do this, they cling too firmly to the works, terrors and enticements of the law, that they immediately condemn and persecute all who tell them otherwise and preach the faith. For the same reason their ancestors persecuted and killed all the prophets, saying that they had destroyed the seducers of the people and the blasphemers of the law and worship for the sake of God and his law, as Moses had commanded them.
62 But let us also look at our Jews, they do it much more roughly and clumsily. Those Jews keep up an honest pretense that God's law bound them: our Jews, the pope with his papists, drive us on to nothing but human laws and their own little fiefdoms, which God has forbidden; and almost cry out about the noble virtue of obedience, that without it no one may be saved and through it everyone may be saved; but they do not point this same obedience to God's commandment, but to their little laws and little fiefdoms. Look at their nature, and you will certainly find that they are not Christians by faith, but by their works and laws as Carthusians, preachers, Barefooters, Augustinians, Benedictines, canons, vicars etc.
They intend to become pious and blessed. They also confess themselves, as they accept such orders and statuses as the right ways to become pious and blessed, that it is evident how their conscience hangs on the works and not on the grace of Christ. And even though they read St. Paul's words that there is neither Jew nor Greek, they say: If there is neither Jew nor Greek, then there is a Carthusian, a Barefoot, a Preacher, a Benedictine, an Augustinian, this one and that one.
63 But if one speaks of the faith of Christ, they say: We know that we must believe in Christ, but that through him alone they shall be saved and saved, they do not believe, saying, "What good are good works? In that way such orders and stands would be in vain. You want to destroy good works and worship. Out, out with the cursed heretic! Fire, fire, fire! Heretic, heretic, heretic! Should St. Franciscus, Dominic, Benedictus, Augustine, Bernard, Antonius have erred in this way? What do you think you are doing? Where do you come from with the belief in the devil? Behold, is it not true that our saints and Jews go thus? What shall we do with them? We must do as St. Paul did to the Galatians, crying out twice, "If an angel from heaven, or we ourselves, preach any other doctrine unto you than that which ye have heard, let it be accursed," Gal. 1:8, 9.
(64) So also we say, Our preaching and the ground of faith is this, that by faith alone, without law and works, there is justification and salvation. If therefore the world be vain Carthusians, and teach otherwise, let it be accursed. If the whole world were all barefooted, preachers, Augustinians, Benedictines, and taught otherwise, let it be accursed. Say further: If one world were like St. Augustine, the other like St. Francis, the third like St. Dominic, the fourth like St. Benedict, the fifth like St. Anthony, the sixth like St. Paul, the seventh like the angel Gabriel; what would it be then? if they taught otherwise, let it be accursed. Nevertheless, God's word must stand and Christ alone must remain. What more do you want?
65 Christ said of these sects Matth. 24, 24: "Many false Christians and false
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There shall arise prophets, which shall say, Behold here, behold Christ: believe them not. They will do signs, so that they will lead even the elect into error (if it were possible). For a long time, two causes prevented me from understanding this saying about these sects and orders. The first is that there are so many of them and the whole world is full of them. If they had been few, I would not have let myself endure. I thought God would not let so many people err, and did not see that the text clearly said: "They shall be many, that even the elect, whose number is few, may err with them. The other thing, that holy people have been in it, as Benedictus, Bernard, Augustine, Franciscus, Dominic, and many of their successors. Then I thought it could not be in error, and did not see that Christ said, "The elect shall fall into this, and shall be challenged with error; but yet shall not abide in it.
(66) Gideon, Judg. 8:27, was also a great man in the faith, by which he also did great things; yet he was deceived, that he set up an ephod, that is, a special worship and manner; whereupon much mourning happened, and his family was destroyed, as the Scripture there says. What wonder should there be if St. Benedictus, Franciscus, Dominicus had erred? Who can assure us that they did not err in this?
It is possible that in this, as commonly happens in all the legends of the saints, people abandon the best nature and the right way of the dear saints, and fall only because they have stumbled as men. Then their frailty is thrown up for their strength and their strength is suppressed; for everyone is inclined to follow the weakest and the least, the worst, and not the best.
(68) But if they were to freely lead their ranks and orders, not thinking to become pious and blessed thereby, but solely for the exercise of their bodies and the service of their neighbor, in honor of God, and to leave the becoming pious and blessed to faith alone, then it would be all to suffer and harmless to them;
However, it is not unpleasant for the simple-minded crowd that learns from this that it thinks such a nature is the right way, and if its faith takes a great blow, it does not fall down completely. For faith is a tender, noble thing, and is easily misjudged beforehand with such seeming, glittering works and offerings.
Now there is no doubt that the holy fathers with their disciples have led such ranks in freedom and integrity, yes, with increase of faith; otherwise they would truly not be holy. But this blind mob goes after them and follows them, and leaves the core, keeps the shells, does their works and forgets their faith; and still wants to boast and let itself be seen, it holds the holy fathers' stand, order and example, if it has no more than the shadow of it, and is a real monkey's pile, who imitates everything it sees, and yet remains a monkey, and does nothing in such Christian freedom. This they prove by saying: Should I not become pious and blessed by my rank, order and works? If it were only based on the faith that everyone has, what would I be looking for in the monastery? Why did I become a monk? Why am I a priest? What do my masses and prayers that I say matter? so much more would I have remained a layman. Here you see from these words of theirs that they are unbelievers and not Christians, and do not want to be one thing with all Christians, as St. Paul says here that all the baptized have put on Christ and are all one in Christ; but they seek their own special ways before all Christians, and Christ is neither good, full, nor enough for them to put on and be justified and saved in him.
70 So they turn back this saying of Paul and say: All baptized are not one in Christ; but there is not only Jew and Greek, but also Carthusian, barefoot, preacher, priest and such like classes, which are right ways to salvation. So they seek first of all the blessedness and piety by their nature, which they should have before from baptism in faith, as they have other Christians; forget their Christian nature and name, take a human nature and name for it; are called no longer Christians, but Carthusians, Benedictines, Barefooters etc.
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St. Paul says here of servants and freemen, according to the old custom (which is not common now, before in German lands), since the servants were their own people, who sold their masters, and might do with them as with other cattle. Those who were not their own people are called freemen; and now they might well be called such servants and their own people, the cloistered people who make themselves their own among men. And God willing, they thought of themselves as such, and let their spiritual being be a willing prison, in which they did not become pious and blessed, but practiced their piety and blessedness, attained by faith, in it.
(72) Now, as little as it helps or hinders you to be a man or a woman, so little does it help or hinder you to be a Christian or a priest, or to lead outwardly all kinds of creatures, works, orders, and ranks. That thou art a woman doth not make thee pious nor wicked, though thou doest all the works of the womanish nature; but the faith of Christ, above and apart from thy womanhood and womanish nature or work. Thus, being a nun does not make you spiritual, pious, or happy, even if you do all the rules, laws, and works of the nunnery order by a hair, or even if you alone fulfill all nuns' works and nature: but the faith of Christ does; who knows not of nuns, nor of monks, nor of laymen, nor of priests, nor of cobblers, nor of tailors, nor of fasting, nor of prayer, as little as he knows of Jews and Greeks, of male and female, of free and proper; but is in all, and above all, without distinction of any kind, of station, of order, of person, of vows, of works, of garments, of food, of days, of place, of workmen; in short, in none is godliness and blessedness.
But again, they may well cling to godliness and blessedness, that is, they may well believe in Christ and become all of one thing in him, however diverse their outward nature may be; as St. Paul says, "You are all one in Christ. Of this the 68th Psalm v. 7. sings: "God makes the one minded to dwell," or they are of one thing in the house, and the
Psalm 1: "How joyful and sweet it is that brothers dwell in the house of one thing. For faith is one in all, and makes one pious as another. Sects and orders do not do this, but each takes its own way; therefore they are wooden paths. And where there are not prelates in monasteries who teach such things, it would be much better that no stick nor stone should stand in the same monasteries, for they are vain gates of hell; it would also be better to run out and learn the faith elsewhere than to stay inside for an hour; one can still keep chastity. O of the innumerable ropes and aversions! How many noble souls must strangle and suffocate so miserably here, who could be helped so easily! Woe, woe, woe to popes, bishops and all those who are commanded to provide such a lot. Here the word of Christ may sound Matth. 24, 19: "Woe to the suckers and nurturers in the days".
He also says, "You are one," as if he were speaking of a man. He speaks this to the crowd in this way: You are not many, but one. And though outwardly ye are many and various, not all of one estate nor of one work, since godliness and blessedness are not in you; yet inwardly, since blessedness and godliness are, ye are one. Therefore, before men, a layman is different from a priest, a monk is different from a nun, a man is different from a woman; but before God, neither layman nor priest, nun nor monk, man nor woman, is one like the other in faith. This is the scriptural saying: Non est prosopolepsia, which the apostles commonly use, and reads in German: Es ist kein Ansehen der Person.
- There is fulfilled the figure of Exodus 16:18, when the children of Israel gathered the bread of heaven, one more, the other less; and afterward, when they measured it by the measure of Gomor, that is, as much as a man might eat in a day, they all received alike, every man his Gomor; and as the text saith, "They that had gathered much received no more; and they that had gathered little received no less." This should also not be the case now alone in the
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faith, since we all received the same Christ in one Gomor of faith, whether one hears the gospel more than the other; but also in love, so that the body and goods of all Christians would be common, as this figure is interpreted by the apostles in 2 Cor. 8:15, so that whoever had left would help him who had little or nothing, and whoever had too little would recover from him who had much, and so the same burdens would be borne as the apostles did in the beginning.
For as it is done for us by Christ in faith, when he sheweth his love, and poureth out his goodness upon us, and maketh us all like unto him, and he maketh himself like unto us: so must we also go with our good to our neighbor, if we would be Christians. And where faith is right, there it is undoubtedly done willingly from the heart; for all things are one thing and all Christians one man; then the law is fulfilled. But if it is not, then there is neither faith nor Christianity. Therefore it is easy to see how now in all the world faith lies and there are no more Christians; and yet all corners are full of masses and worship, that is, vain idolatry.
(77) Thus sayest thou: With this manner you disturb all monasteries and convents, and give cause for everyone to run out and leave his station; I answer: These words and teachings are not mine, as you see; talk to St. Paul, yes, to Christ and God, about why they disturb such foundations and beings. In the Israelite people there were also special people, who were called Baal's and Moloch's people, until all countries and cities became full of such own and special worship, that Jeremiah Cap. 2, 28. says, and Hosea Cap. 10, 1.: They erected as many altars and gods as they had cities, yet all wanted to serve God with them; therefore God had the land disturbed. And the holy king Josiah rumbled under it, 2 Kings 23:5, tore apart and broke all such services, yet he did not fear the pope's banishment, or that they would say of him that he had violated services; as Rabshakeh reproached the holy king Hezekiah about the same thing, 2 Kings 18:22. But such teaching does not disturb the monasteries and foundations, but teaches them to walk rightly and Christianly in them.
- Behold the words of St. Paul, how he fighteth and meetteth on both sides, that he may keep us in the right middle way: he saith, There is neither Jew nor Gentile etc. If a Jew were to say from these words, "The status of a Jew is not valid in the sight of God; well then, I will let him go and become a Greek and accept this object," St. Paul meets him on the other side: No, he says, neither is a Greek. If then the Greek says, Let me leave the Greek status and become a Jew: No, says St. Paul, neither is a Jew. If the woman or servant says, If I were a man or free, because woman and servant are not valid, St. Paul replies, No, neither is man nor woman valid. What is valid then? Not to the side, but over against, Jews, Greeks, bond, free, male, female, in faith and in Christ. These are earthly ways, this is a heavenly way. So he also says 1 Cor. 7:18: "If any man be called in the Jewish circumcision, let him not bring on the uncircumcision; if any man be called uncircumcision, let him not bring on the circumcision." What is this, but so much that the Jew should not say, Because my circumcision is not valid, then let uncircumcision be valid, and in this I will now become pious. Again, the Gentile should not say, "Because my uncircumcision is not valid, I would like to be blessed, so I will circumcise myself. No, says St. Paul, who is none, and thus concludes: Circumcision is nothing, uncircumcision also nothing; but keeping God's commandment. This is what is said: Believe in Christ first, in which God's commandments are kept, and be pious and blessed first, circumcise afterwards or do not circumcise, be Jew or Gentile, man or woman, servant or free, do what you want, everything is then the same.
79 So here, too, the nun, the priest, the monk should not ask, "If my nature is not valid, then I will leave it and become a layman. No, says St. Paul, it does not count as a layman either. Again, if the layman were to say, "Oh, if I were a priest, a monk, or a nun, for my layman's state is a worldly, unholy state," he would say, "No," says St. Paul, "a monk, a nun, a priest's state does not apply either; it is just as worldly and unholy as your layman's state. What is valid
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because? About you, about laymen, about monks, about nuns, about spiritual, about worldly. Faith in Christ, and doing to your neighbor as you believe Christ did to you, that is the only right way to become pious and blessed, and is no other.
If a young boy were learning a cobbler's trade, and such a fool or rogue came to a master, who taught him how the trade was a way to become pious and blessed, and the boy believed him, and practiced the cobbler's trade, thinking that he should thereby become blessed, and would not become blessed without such shoemaking, abandoning all other ways, faith and love: what would you do here? Should you not have mercy on the boy? Should you not be hostile to the master and wish all misfortune? Well, how will you help the boy? Do you want to say: Dear son, shoemaking does not work; it is not shoemaking in heaven, you must become a tailor? Then you will lead him from one hell to another, and you will be just as pious as that master; just as they do who advise a priest to become a monk, or a monk to enter another hard order, and so throw souls and consciences out of one frying pan into another. But so you must help him: Dear son, there is neither cobbler nor tailor here; but you must believe in Christ, and then do to your neighbor as you believe Christ did to you: then remain a cobbler, or become a tailor, as you wish. Behold, thou hast redeemed the soul, and his conscience is glad and satisfied, thanking God and thee. And yet he must not abandon his trade, indeed, he may now do it more cheerfully and freely than before. For Christ redeems not the hand from the work, not the person from the order, not the body from the status, but the soul from the false delusion and the conscience from the false faith. He is a redeemer of consciences and a bishop of souls, as St. Peter says in 1 Peter 2:25, so that the hand remains in the work, the person in the order, the body in the state.
Do the same, priest, monk, nun. Do not believe the teachers who
teach that your position is a way to become pious and blessed; they are vain blind guides, messengers of the devil and murderers of souls: but first learn that believing in Christ and serving your neighbor in turn is the right way; then stay where you are.
82 And so you say, "Yes, but I have become spiritual of the opinion that I wanted to become pious and blessed in this state, otherwise I would not have considered it; and make sure that there is not one among thousands who becomes spiritual of a different opinion. And if the people knew that no one would become spiritual, all monasteries and convents should perish from themselves within thirty years, so that no one could destroy them. Here I answer: Do you also think that Christ was drunk or a fool when he says Matth. 24, 24. that such false Christians would deceive everyone, even the elect? and St. Peter says 2. Ep. 2, 2. that many will follow the same damned sects. Is it any wonder that Christ says it is true? Do you want to believe your own imagination more than his words?
Therefore you see, where such a spiritual state does not work in this way, in faith and love, as has been said, I would not only that this teaching of mine should be the cause of destroying monasteries and convents, but I would that they were already lying in a heap in the ashes. If you can redeem your conscience and soul by this teaching and live in the spiritual state in such a way that you do not think of becoming pious and blessed by it, but only want to exercise your faith in it over your body and serve your neighbor, then stay in it and do not run away. But if you cannot, and your conscience wants to remain imprisoned, then it is better for you to tear off your caps and plates, abandon mass and prayer forever, and become a swineherd, for example, and you will not get any better. For to redeem the soul and conscience, no thing in heaven and earth should be kept.
If you are called an apostate, an apostate, an apostate monk, suffer, and remember the word of Christ, Matt. 7:3, that he who had a beam in his eye, punished him who had a mote in his eye. You are a man apostate, they are God's-
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Apostates; you run from men that you may come to God, so they run from God that they may come to themselves and to men.
But see thou let not the rogue look, and let not such a state for a right cause. For the old Adam loves to adorn himself, and takes a cubit where he is allowed a finger's breadth. You may deceive men, but you will not deceive God. If you leave your status alone, so that you may live freely and get rid of the order, and not seek salvation of conscience alone, you have not followed me, nor have I advised you, you should know that. You may well remain in the order and keep your conscience free according to this teaching. Consider the parable of the cobbler's boy that I gave you. But if you are ever so weak and cannot keep your conscience free, it is better to be far from the state.
Summa Summarum, both of them: You must give up the opinion, or you must leave the state; faith does not suffer the opinion that you want to become pious and blessed through spiritual life or state. But because faith may suffer the estate, it is better to cast off the opinion than the estate; otherwise it might happen that afterwards the conscience would torment so hard for the sake of the abandoned estate (where the opinion is not dead), that it would be just as much if he had remained in the estate. It is only a matter of the serpent's head, of the opinion: if this were dead, so that a man did not think he would and might become pious and blessed by works and position, then all travel and care would be gone.
(87) But the serpent has such great diligence on his head that Christ also teaches us to be diligent on our heads, saying Matt. 10:16: "Be wise as serpents, and simple as doves. This serpent sets all his body and all that he has on keeping his head, and there is his life. So we should take care of our main thing, faith, and put everything else into it, and let it come and go as it leads; for therein is our life, which the evil spirit also seeks to trample underfoot with such seeming ordinances and stands. Again, if we follow the serpent
If the Pharisees crush their heads, that is, the opinion, which is a false faith in works, then the whole being is harmless. Therefore Christ calls the Pharisees serpent-breeders, because they are hard on works and such an opinion. But if we also guarded our heads like serpents, and were as wise in our nature as the children of the world are in their nature, then the simplicity of the deaf would follow from itself, that we would not take on any outward work, status or nature.
(88) But the greatest fault here is not Pilate, but Caipha, who delivers Christ into Pilate's hands, that is, the pope, bishops and doctors in the high schools, who should prevent such things, as shepherds do, so they themselves devour the sheep like wolves. They should preserve the faith; so they exterminate it, and not only let such orders and estates arise in the world, but establish them, confirm them, and praise them, and lay the serpent's head on silken pillows, giving it milk enough to eat and drink. They have brought two speeches into the world, and driven them so deeply into all hearts that it has not been possible that the Christian faith should remain. One is that the spiritual state is a state of perfection; with this they have made such a distinction between themselves and the common Christian man that they are almost alone regarded as Christians, the others as the unfit, rejected Cinderellas. In this way they have opened their mouths and noses to everyone, everyone has run to them and wanted to be perfect, and they have despised the commoner as nothing, until they have come to the point where they think that no one can be pious or blessed unless he is spiritual.
Behold, faith has fallen to the ground, and works and orders have arisen, as if not only piety and salvation were in their essence, but also perfection, since it all depends on faith alone, both to be pious and perfect. O what a banner the infernal Satan has thrown up! Since the spell has come and gone, he has undoubtedly climbed the main castle in Christendom. So the blind one goes.
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The people are always talking about perfection, and they don't know what being pious, let alone perfect, means; they think it's all about works and status.
- Yet about this they have made a great hole for themselves: saying that perfection and the state of perfection are two different things. A man may be in the state of perfection, and yet not be perfect, that is, he may be a spiritual person, and yet not holy; as they are commonly all in the state of perfection, and none in perfection. They also have St. Thomas Aquinas, who teaches: It is not necessary to be perfect, but it is enough that they are in the state of perfection and intend to become perfect. So now their custom is that one may be in the state of perfection and yet not perfect; neither be necessary, but only strive for it. Blind, blind, blind, mad, mad, mad, foolish, foolish, foolish and senseless is the people. Who does not know that a monk may wear a cap and plate and still be a rogue in the skin? The same is in the state of perfection and yet is not perfect. For the state of perfection is called a monk, cap and plate. Let them go, the blind, says Christ, they are blind and blind leaders. If St. Thomas (Aquinas) is more holy than I doubt, he has certainly become more miraculously holy than any other saint, for the sake of his harmful poisonous teaching.
The other is that they divided the gospel into two parts, consilia and praecepta, commandments and counsels. Christ gave only one counsel in the whole Gospel, namely, chastity, which may be kept even in the laity who have grace. But they have made twelve counsels in it, and deal with the Gospel as they please. In this way they have divided and separated the world, placing their life in the counsels and the laymen in the commandments, pretending that their life is higher than God's commandments. Because of this, the life and faith of the common Christians became like rotten sour beer; everyone opened their eyes, despised the commandments and ran after the rulers.
And when they have almost run, they have finally found man's law in clothes, food, singing, reading, plates etc., and over it God's commandment has followed the faith, both exterminated and forgotten, that now henceforth to be perfect and live in the wheels means to put on a black, white, gray or colored cap, to blare in church, to shear plates, not to eat eggs, not meat, not butter, and yet to eat and drink the best, to have lazy good days.
Behold, this is what Satan wanted by these two sayings. The first one destroys the faith and the whole New Testament with Christ; the other one chases after the commandments and the whole Old Testament with Moses. This is the people that all Scripture says should reign at the end of the world under the final Christ. More harmful, more poisonous two sayings have not come on earth, which so powerfully and quickly expel the whole of God's Scripture from the world, that now one does not know what is commandment or gospel. The gospel does not give commandments, but shows how impossible the commandments are, and teaches the faith of Christ, by which they are kept. But I wish that all monasteries were provided with true preachers of the faith, or were in ashes. Such a being has no means as the laity have; for the laity do not add to their laic works the opinion of becoming pious and blessed by it. But this people cannot live nor exist without such an opinion; there must be right or wrong faith in their works, there is no means. Well, that is enough about the sects. It is, unfortunately, so deeply muddied that it costs a lot of words; nevertheless, I don't know if it helps that we understand the clear, bright words of Paul again.
If then you are Christ's, you are Abraham's seed and heirs according to the promise.
(94) How does it follow that all who put on Christ and are his are Abraham's seed and heirs, since we are not of the Jewish stock? That all who put on Christ through baptism and faith are his, and that he in turn is also theirs, is evident enough from the above text and interpretation; also that they are all one in Christ.
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and one with him, yet spiritually, not bodily, they must also be and have all that Christ is and has. But Christ is Abraham's seed; so through him they must also be Abraham's spiritual seed. Just as they have Christ, so they are also seed. But they have him not bodily in flesh and blood, but spiritually in faith: therefore they are not his seed bodily, but spiritually.
95 But here it is to be noted that the apostle gives Abraham three kinds of seed. First, those who are only his children in the flesh, who only bring flesh and blood from him: this is a mere natural consequence, with whom God has no more to do than with other Gentiles; as he proved in Ishmael, who was Abraham's flesh and blood, first son, yet not counted among Abraham's seed and children in Scripture. Item, so also Esau was naturally Isaac's son and Abraham's flesh and blood. Item, after that many of Israel, who were all Abraham's children, flesh and blood, and yet were slain in the wilderness; and after that there have always been many who are damned, and still the several portion of Jews are damned now.
The other seed is those who are Abraham's children, both physically and spiritually, who bring with them not only flesh and blood, but also the spirit and faith of Abraham, as Isaac, Jacob, the patriarchs, prophets and all the blessed among the people of Israel are. This is the right seed that God has to deal with; He helped the seed out of Egypt, led it into the land of Canaan and showed it innumerable benefits, as the Scriptures indicate. For the sake of the seed he also tolerated the pure fleshly seed among them and let them enjoy the same benefits for a time. Just as Abraham was their spiritual father through the faith of Christ, so they were all his spiritual children, above the natural kinship. Among this seed Christ is the chief, of whom Abraham himself and all Abraham's seed, his brethren and joint heirs, are blessed. Now this is the text, since it says of this seed Gen. 12, 3. and Cap. 22, 18. says: "In your seed shall all the nations of the earth be blessed." The
is fulfilled in Christ; for they are all with Christ and in Christ, and Christ with them and in them One Seed. Christ is blessed by God: his fellow seed is blessed through Christ: the Gentiles through the apostles, and the Jews in Christ, who are also his fellow seed.
97 The third seed, who do not bring flesh and blood from Abraham in the flesh, but have the spiritual result, that is, the faith of Abraham in Christ, his seed. Now these are we and all the Gentiles who are Christians in the true faith. For just as unbelief is so strong that it separates even natural children, flesh and blood, from Abraham's clan, so that they are not called Abraham's seed and God's children in Scripture, so again faith is so powerful that it also makes those who are not his flesh and blood into Abraham's true seed, but bring faith with them only from the spiritual result of Abraham. Of this Paul says Rom. 4, 13. and Rom. 9, 8. item Gal. 3. This seed is touched in the promise, since God says to Abraham: "All nations on earth shall be blessed in your seed."
- if the blessing is to come to the nations, they must become like Abraham's seed; for Abraham and his seed have nothing but the same blessing. If the inheritance, the chief possession, the blessing is common and one, of Abraham, his seed, and all the nations of the earth, then they must all be counted as Abraham's heirs, seed, and children, having flesh or not flesh of him. So that it is decided that Abraham has no seed except the one who believes, for these are counted as seed to him in the Scriptures. This is where the promise of God comes in, that Abraham's seed should be blessed and bless others. Everything must be blessed that is to be Abraham's seed and inheritance; as the words of the promise compel. Now no one is blessed unless he believes. He who does not believe remains under a curse; so that St. Paul Rom. 4, 13. 9, 8. and here calls such Abraham's seed the seed of promise, which is not the seed of the flesh, but of faith, which are declared in the promise; as he says
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Rom. 9, 8: "Not the children that are the seed of the flesh shall be the children of God, but they that are the children of the promise shall be counted for seed. Therefore John 1:13 is also true: "Not of the seed, nor of the will of the flesh, but born unto God."
Now you see what the apostle means when he says: "If you are Christ's seed, you are Abraham's seed, heirs according to the promise. As if he should say: You are not the natural seed of Abraham, nothing would help you any more, as it helps no one else; but you are his promised seed, since the power also lies with him. For Abraham has no other than the promised blessed seed, let God be his flesh and blood or not. Abraham's seed must be understood according to the Scriptures, not according to nature. Now the Scripture does not respect nature, taking at the same time nature and not nature, all who are blessed and believe. Although God had provided that children of blessing would certainly come from Abraham's natural seed, not because of nature, but because of election, by grace.
100 Now you must understand the word "Abraham's seed and inheritance", as it is said in the previous epistle against the works of the Lord.
that righteousness is not obtained by works, but must first be and do all works. For whatsoever is heir does not work for the inheritance, or for the reward of the inheritance, but already possesses the inheritance, and exercises the same by his works; therefore he that believeth is already pious and righteous, blessed also, without any works, thus gifted by grace; after which what he doeth are only works of exercise in this inheritance.
Further, if you believe, you must feel the inheritance and consider yourself to be God's child and not doubt it. If you doubt it, you are neither a child nor an heir and certainly do not believe correctly. But you must not doubt it, in this life and in death. But what is a Christian being but a beginning of eternal life? But if you pretend to be God's child and confess such faith, Caiphas will tear his garment before great worship and cry out over you: Blasphemavit (He has blasphemed God) and the others all with him: Reus est mortis (He is guilty of death); "We have a law, and according to the law he shall die; for he has made himself God's child"; crucify him, crucify him, he is a heretic and deceiver etc., Joh. 19, 7. 15. Let this be told to you, and judge yourself on it, it must be so.
Epiphany
The day of the three kings; Isa. 60, 1-6
On the day of the three kings.
Isa. 60, 1-6.
Arise, become light; for thy light cometh, and the glory of the LORD ariseth upon thee. For, behold, darkness covereth the earth, and darkness the nations: but the LORD riseth upon thee, and his glory shineth upon thee. And the heathen shall walk in thy light, and kings in the brightness that goeth forth upon thee. Lift up thine eyes, and behold round about, all these gathered together come unto thee. Thy sons shall come afar off, and thy daughters shall be brought up beside thee. Then shalt thou see thy desire, and shalt break forth; and thine heart shall wonder and be enlarged, when the multitude of the sea shall turn unto thee, and the power of the Gentiles shall come unto thee. For the multitude of the camels shall cover thee, the runners out of Midian and Ephah. They shall all come out of Sheba, bringing gold and incense, and shall declare the praises of the LORD.
This epistle is an exhortation to faith and a proclamation of the gospel, as it is preached and taught in all the world.
Christians should be chosen in all countries. It is a clear easy prophecy, therefore it must not be interpreted much.
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(2) And when he calls the gospel a light, and a brightness, and a brightness, and a light of the Lord, he makes a distinction between this light of the gospel, and the light of the law; which distinction is well to be observed, lest the gospel and the law be mixed together, and the gospel be called that which is the law, or again. For in Advent and in previous epistles we have heard how the gospel is a word of life, a doctrine of grace, a light of joy, which promises, brings, and gives Christ with all his goods. But the law is a word of death, a doctrine of wrath, a light of affliction, revealing sin, and demanding righteousness from us, which we are not able to do, so that the conscience may know and feel itself guilty of eternal death and wrath, from which it must be afflicted and troubled. And to such a conscience comes and is sung this joyful prophecy of Isaiah, that it may again rejoice, live and be delivered from the law and sins.
3 Therefore we may call these two lights, one the light of the Lord, the other the light of the servant, 2 Cor. 3:13. The light of the Lord went out through Christ, the light of the servant through Moses. Therefore Aaron and the children of Israel did not like the light and clarity of Moses in his face, but had to cover it with a blanket. But Christ's face on Mount Tabor, when he was glorified, was not unpleasant, but so joyful and lovely that St. Peter said with joy, "Lord, it is good that we are here. If thou wilt, let us make three tabernacles, one for thee, one for Mosi, and one for Eliä." There also Mosi's light was not inerrant, but lovely; for the gospel made the law, the disciplinarian, pleasant, who before was displeasing and unpleasant to nature, as we have heard above. Thus now says Isaiah:
Arise, become light. For your light comes, and the glory of the Lord rises upon you.
- The resurrection is undoubtedly said to him who has not risen, that is, who lies and sleeps, or is dead; for methinks this is the saying which St. Paul said.
lus means and touches when he says Eph. 5, 14: "Therefore it is said, Arise, thou that sleepest, and rise from the dead, and Christ shall enlighten thee. Christ is undoubtedly this light, of which Isaiah also says here, who shines through the gospel into all the world, and enlightens all who rise and desire him. But that Jerusalem is mentioned here and not in St. Paul, there is nothing to it. There is no Jerusalem in the text of Isaiah, it is placed in the epistle by others, therefore Jerusalem or the people of Israel is addressed by the prophet.
005 Who then are these sleepers and dead? Without two, all who are under the law, for they are all dead through sin; but especially the dead, who do not keep the law, live freely and openly. But the saints of works are the sleepers, who feel not what they lack. These two do not pay much attention to the gospel, and are always asleep and dying; therefore the Spirit must awaken them, that they may see and know this light. But the third, who feel the law and their conscience bites them, are merciful and call for the gospel; they also make it come and be given, and they proclaim it (one of whom is Isaiah), so that the sleepers and the dead may awake and receive the light.
Therefore he says: Let yourself be enlightened, or: "Become light"; make the light hit you, you, dead one, do not crawl into the grave of your stinking life, that is, stop loving and following the evil life, so that the evangelical light hits you and finds room. And you sleeper, wake up, do not crawl under the bed of your careless and sleepy security and presumption of your own righteousness, so that the true light may also be right in you. So much admonition is needed for these two. For free life mightily stops the dead, and one's own presumptuous righteousness hardly lets the sleepers recognize and receive this blessed light.
- your light comes. Why does he say "your light" when it is God's light? as will follow. Answer: It is God's light and also Jerusalem's and all our light. It is God who gives it; it is ours,
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that it shines for us and we use it; just as Christ says of the sun that it is the Father's, Matth. 5, 45: "He lets his sun rise on the righteous and the wicked"; and yet Joh. 11, 9: "He who walks by day does not stumble, for he sees the light of this world", that is, the same sun of God that shines on the world; item, of Himself Joh. 8, 12: "I am the light of the world", and yet is God's light alone. Above all this, he is the light of Jerusalem and the Israelite people in particular, because of the promise; for he is promised only to Abraham and his seed, as Mary sings in the Magnificat Luc. 1, 55: "When he spoke to our fathers, to Abraham and his seed forever." In this way he is not the light of the Gentiles, to whom he has promised nothing, and yet he has said that they will survive; as the words of his promise read, and Isaiah also testifies here.
For there is no doubt that almost all the prophecies of Jesus and all the prophets flow from Christ and are drawn from the promise of God, made to Abraham, when he said Gen. 22:18: "In thy seed shall all nations and all peoples of the earth be blessed. From these words it clearly follows that Christ, Abraham's seed, was to be made known in all the world: this could not have been done by his own person, therefore it was done by preaching; and not only does such preaching and making known follow, but also what kind of preaching it is, namely, a preaching of blessing and grace, by which all the world would be blessed. Item, it is implied and implied that Abraham's seed was a true man and also God; item, that he had to be born of a virgin; item, that his kingdom would not be temporal or earthly; item, that he had to die and soon rise from death and become a lord of all creatures. All these things are written in short but rich and full words in this divine promise, and would be easy to prove if there were time to see and grasp how the prophecies arose and flowed from this promise, as from a well; therefore Abraham also laughed in his heart, Gen. 17:17, when such a promise was made to him.
For he understood this, as Christ himself says of this laughter of his heart John 8:56: "Abraham rejoiced to see my day; and he asked to see it, and was glad."
And the glory of the Lord rises upon you.
(9) We have often spoken of the word gloria, which is honor, or brightness, or glory; which is nothing else than a glorious great shout, so that there is also a cause of a glorious being, and not a mere and empty shout. So then a glorious man must be regarded as the sun or any light: that just as the sun is a fountain of full light, and its shining is its light's clarity, spread, or glory (for shining is like a natural shouting of the sun, by which it is known and made manifest in all the world, and by no other thing does it make itself known and proclaim itself): So the glory of the person is the fountain, sun and ground of his glorious shouting; and the shouting is his shining before such glory, by which he is called, famous, known and gloriously esteemed. See, this actually means gloria, honor, or glory, or clarity.
(10) So then the gospel is also called God's clarity and our light. Our light, that by it we may see and know God, ourselves and all things; but God's clarity, that by it God's work and all His glorious being may be preached, called, made famous, recognized and held high in all the world.
(11) And if we speak of it more truly, the gospel is not the clarity itself, nor the light itself; but it is the outgoing of such clarity and the future of such light, that is, nothing else, but a revelation of such light and clarity; for the light and clarity have always been from eternity, as John 1:4, 5 says, "In him was life, and the life was the light of men"; but it has not gone out nor been publicly proclaimed, except through the gospel alone. Therefore also the gospel is a shout of divine clarity and glory, that it may also
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calls the voice of God, Ps. 29, 3^ and Ps. 68, 34. and in many more places. Item, therefore it is also called "gospel," that is, good news, that it proclaims and shouts out divine goodness, divine glory, and divine honor or clarity, as Psalm 19:2 says: "The heavens cry out for God's clarity, and the firmament proclaims his works." What is shouting out and proclaiming but preaching and proclaiming the gospel through the heavens, that is, the apostles? What is God's clarity and work but His glorious and great riches of His goodness and grace poured out upon us? So St. Paul says Titus 2:11: "The saving grace of God is revealed to all men." How is it revealed? Through the preaching of the gospel. This is also indicated here by the words of Isaiah, when he says: "Your light has come, and God's clarity has gone out upon you," that is, the light and clarity of God has been preached and proclaimed to you. And that Christ Himself is the light and clarity follows: "And the Lord shall arise upon thee," that is, be proclaimed; item, in the same chapter, v. 20: "God thy Lord shall be thy light."
Therefore the light and the clarity is God Himself, as Christ says John 8:12: "I am the light. So we have heard above in the epistle on the day of Christ, how Christ is the radiance of divine clarity; so it is evident from this that Isaiah is not speaking here of the future or outcome of the birth of Christ, but of the outcome of the gospel after the ascension of Christ, through which Christ went out spiritually and blessedly and was transfigured into the hearts of all believers in the world. Of which outcome the Scripture says more than of the birth of Christ. For there also lies the power, for the sake of which he was also born, that St. Paul bases himself on this and says: The gospel was promised by God through the prophets, in the holy Scriptures, by his Son etc.
(13) It is also evident from this what the gospel is and what it says. It is a future of light and the outcome of divine clarity. It says no more than of divine clarity, honor and glory, that is,
It praises no more than God's work, His grace, His goodness over us, and that we should and must have His work, His grace and His goodness, and Himself, if we want to attain blessedness. In this way it does two works in us. First, it puts down natural reason and our light, deciding that it is nothing and darkness. For if light and not darkness were in us, God would let this light come into us in vain. Light does not illuminate light, but darkness; therefore in this epistle all natural wisdom, all human reason, all pagan art, all human doctrine and laws are powerfully rejected and condemned, and it is decided that they are all darkness, because the future of this light is necessary. Therefore, beware of all the doctrines of men and all the conceit of reason, as of the darkness that is condemned by God, and only stand up and open yourself to perceive this light and follow it alone.
- the other work, that it should lay low all the glory and splendor of our works, goods, and free will, so that we may not take comfort or glory in them all, but have vain shame and dishonor before God. For if there had been any honor or glory in us, this divine honor and clarity would have risen upon us in vain. But now that it has risen upon us, it decides that there is nothing in us that does not bring us shame and disgrace. Of this St. Paul Rom. 3, 23: "All men are sinners and void of divine clarity or glory." As if to say, "They may have nature and human righteousness of their own, and glory and honor in the sight of men on earth, as if they were not sinners; but in the sight of God they are sinners, and have not the glory of God, neither may they boast of His goods or His glory.
15 Now no one will be blessed, God's clarity must be in him, so that he alone may comfort and boast of God and divine goodness; as Jer. 9:24 and 2 Cor. 10:17: "He who boasts shall boast of the Lord." Behold, that is, divine clarity rises. So does the gospel: it rejects all our things and praises only divine grace.
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and goods, that is, Himself, that we alone should comfort and boast of Him, as the 144th Psalm v. 15. says: "Blessed is he to whom the Lord is his God," and no one else; therefore it also follows in Isaiah:
For behold, darkness shall cover the earth, and darkness the nations. But upon thee shall the Lord arise, and his brightness shall appear in thee.
- The prophet clearly expresses that where there is no Christ, there is darkness, however great and bright it may appear, and does not suffer the mean, invented by the high school teachers, since they say: Between the darkness and Christ there is natural light and human reason; thus they give the darkness only to openly evil men and fools, but they consider the middle light to be good, and say that it may be sufficiently suitable to Christ's light, and is indeed a darkness where it is compared to Christ's light, but in itself it is a light. But they do not see how brightly they think they are enlightened, that generally the very worst are the most sensible, and the children of this world are much wiser in their ways than the children of light, as Christ says Luc. 16:8; and yet they are sent none the worse, indeed, much more clumsily to the true light than all the others; which would not happen if such light were conducive to the true light. Even the devils are wiser, more reasonable and wiser than all men, yet they are not improved. Yes, it is a light that is always hostile to the true light as St. Paul says Rom. 8, 7: "The wisdom of the flesh is God's enemy, for it is not subject to God's law, and may not be subject to it."
Therefore God does not know how to counsel this harmful light, except to condemn and blind it. As St. Paul says in 1 Cor. 1, 19: "Has not God made foolish the wisdom of all the world? as it is written: "I will destroy the wisdom of the wise and reject the prudence of the prudent. So also here in this chapter of Isaiah, v. 20, he says: "The sun shall no more shine upon thee by day, neither shall the light of the moon be in thee any more: but thy God shall be unto thee an everlasting light,
and thy Lord a glory." What is this but that all temporal wisdom should be rejected? Therefore, let such talk of natural light cease, and abide by the words of Isaiah and the Scriptures, which teach you to flee such light as darkness and the enemy of the true light. For this is the light that teaches the Jews and all tyrants to torture and persecute Christ and all his saints, and to this day does not like the true light, because it always wants to be right and to be light, although it is darkness and condemned by the true light; therefore it is also angry and causes all misfortune.
18 But would a simple-minded man say here, "How can all that natural reason teaches be darkness? Is it not bright enough that three and two make five? Item, who wants to make a skirt, does wise, if he takes cloth to it, foolish, if he takes paper to it. Is it not a wise man who takes a pious wife in marriage, and a fool who takes an impious one? and countless more in all human life: you will never convince us that all this is darkness. Even so Christ himself draws the light to Matth. 7, 24. 26. when he says: "He who keeps my words and does them is like a wise man who builds his house on a rock; but he who does not keep them is like a foolish man who builds his house on the sand." Now if the first is also dark, who builds on the rock, who then will be called wise to build? Item, he says Luc. 16, 8. about the servant who betrayed his master's goods, that he then dealt wisely with the debtors. And St. Paul speaks to the Corinthians 1 Cor. 11, 6. 14. how nature does not teach that a woman with bare hair should pray in church.
(19) Answer: All this is true; but here you must separate God and man, or eternal and temporal things. In temporal things and those that concern man, there man is reasonable enough, there he must have no other light than reason. Therefore, God does not teach in Scripture how to build houses, make clothes, marry, have wars, ship, or any other such things, so that they may be done; for there is the natural light.
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enough. But in divine matters, that is, in those that concern God, that one should do so that it may be pleasing to God and thus become blessed, nature is so blind that it cannot indicate a hair's breadth what these things are. It is presumptuous enough to fall from it and plummet, like a blind horse; but everything that it discusses and concludes is as surely false and erroneous as God lives. Here she does like the man who builds on the sand; here she takes spider's web and wants to make a skirt out of it, as Isaiah says Cap. 59, 6.; here she takes sand for flour and wants to bake bread; here she sows wind and gathers whirlpools, as Hosea says Cap. 8, 7.Here she measures the air with spoons, carries the light with troughs into the cellar, and weighs the flames on a scale, and does all the foolish work and perverse play that has ever been done or may be invented; for she does her thing as if it were worship, and yet it is not.
- If you ask her, "What is the right thing to do to please God and be saved? You must establish masses, have vigils, make chalices, monstrances, images, jewels, burn candles, pray as much as you can, fast at St. Catharine's, become a priest or monk, run to Rome and St. James, wear a shirt of hair, whip yourself, and the like: these are good works, right ways and states of salvation. But if one says how she knows that such things are pleasing to God, she cannot say otherwise, for it seems right to her. Of course, it is a conceit, yes, also a darkness and gloom. Behold, this is what Isaiah calls darkness and gloom, into which all who do not receive the divine light must fall, and it is not possible that they should do anything right in the sight of God.
(21) Now nothing so nearly displeases God as presumption, that it casts out such gross darkness for a light, and will not let it be darkness, and begins and kills or persecutes all who reprove such things against it, and will not suffer the true light. Behold, here come all idolatries. Thus the Jews have made their Baal, Moloch, Astharoth, Camos Peor, and such like idols without number.
have that Jeremiah Cap. 2, 28. says: They have had as many gods as cities; and Hosea also says Cap. 10, 1.: They have erected as many altars as there were cities in the land; item Isaiah Cap. 2, 8. says of them, "Their land is full of idols."
(22) Now all these were vain services, that they might presume to serve the right God. That is why they killed the prophets who punished them, as if they had destroyed worship and blasphemed God. But these were services invented by nature, since God had said nothing about them. For in His service He Himself will be the light, and have nothing but that which He commands and enjoins. Therefore we read in Leviticus 10:2 that Nadab and Abihu, Aaron's sons, burned the fire before the altar, since they were priests commanded by God, and had done no more than put a strange unconsecrated fire into the censer, which God had not commanded. Thus he will not and cannot suffer that one interprets or calls worship what he himself does not interpret or call; for whoever presumes to do so, what does he make of God but an idol? thinks that God is of the opinion as he is, and forms a God for himself in his conceit, as he wills, and should want God and put up with what he has thought. Behold, this is nothing else, but to change God's will and opinion and to make it according to our will and opinion. That is to grab God in the mouth and weave him a straw beard, and at the same time consider him to be a ghoul or a henpecked man, whom we would like to change as we wish. This is an unpleasant thing for him, because he wants to be uneducated and unmade by us, as the first commandment says, and he wants to have his name unused, as the other commandment says, because both are right and just; therefore it is impossible for God to be pleased with what nature says about this. It is also the highest presumption that is on earth that angers God the most.
- From this difference between God and man it is easy to see what is right and wrong in light, for what God has not commanded should be most diligently avoided, even if an angel or all the people of the world have commanded it.
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saints did and were called the same. Therefore, all the laws of the pope and of the ecclesiastics must not be good in their greatest part; for several of them are vain little things, of outward works, which God has not commanded, and all the world is now full of idolatry, more than ever was among men; yet they think to serve God thereby, and none of them goes the right way.
(24) For divine light teaches to trust and believe in God, to place all things in Him, to let Him do with us and create what He wills, to stand calmly, to do and suffer what He allows to come into our hands and occur, without any distinction; then to serve our neighbor while we live. In such faith there is no difference of works, all are equal. Then man may well serve God by building houses, planting, threshing, and with external works; for everything is now right in the divine light, in faith. This is how God himself interprets his service and divine way. But nature and reason know so little of this that they admit and condemn such faith as error and heresy, fall upon the works that they see in the dear saints and their order, and do not want nor cannot recognize that these same saints have done such works in divine light and faith, which they despise; and thus make themselves an idol out of the example of the saints, and remain in nature and idolatry for and for, irrevocably. Therefore Solomon taught the simple: "You shall not build on your own understanding" (Prov. 3, 5); and again (Prov. 3, 7): "You shall not be wise in yourself"; which St. Paul also introduces (Rom. 12, 17) and says: "Do not be wise in yourself.
(25) The papal laws also lead to it in the beginning, but only to deter all the world from such sayings of the Scriptures, so that no one would reject his foolish laws according to this doctrine, as would be right and necessary; but that everyone would become captive to him and let him be wise in himself alone, and follow him, forsaking the wisdom of God. For in his law there is only human ignorance, contrary to the teachings of Solomon and Paul. He refuses everyone
conceit, and yet drives it horribly into all the world. But Solomon wants us not to let ourselves, nor any man, teach reason or conceit, but only God our Lord: what he does not teach nor shine, we are to avoid as darkness; for he cannot and will not suffer a co-master or a substitute teacher in divine matters, he himself wants to be the light and master, so that faith may remain pure and unadulterated in divine matters.
- but in temporal things, you may learn to build from a carpenter or from yourself, you may learn otherwise; to paint from a painter; to make shoes from a cobbler; to write from a scribe: but to serve God, and how to make these and all works good, learn not from men, but from God alone; for God teaches you to believe Him, and to love your neighbor in all your works; man teaches you to work without faith, and to love only yourself, that you may forget God and your neighbor.
27 Behold, this is what Isaiah means here, when he says, "For behold, darkness covers the earth, and darkness the nations." He may not be understood as speaking of the physical darkness; for the sun is stayed with its light, as before: but of the darkness which is contrary to this light, of which he says, "Thy light is come, and the Lord shall arise upon thee." Now over whom the Lord does not go forth and shine, they are in darkness; that darkness may mean nothing else than unbelief and natural reason; just as the light is Christ, or the faith of Christ, through which Christ dwells in the heart, as St. Paul says Eph. 3:17. So also the earth may not here be called the natural earth, for it has not become dark through Christ: but earthly men, who neither believe nor want to accept Christ through the gospel, but remain in their earthly conceit and natural light; as Isaiah interprets and speaks himself:
The nations will be covered with darkness.
But what is this said? Were not the people also dark before, before
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Christ came? He brought the light through the gospel; how then did the darkness come first of all? Here it is to be known that Isaiah speaks all this only of the Jewish people: that same he divides into two parts, that one would be enlightened, the other part blinded, as it then happened. Therefore he says, "The land and the nations. Just as David Psalm 2:1 also says of them, "Why do the peoples speak useless things against God and his Christ? Now the whole nation of Israel was supposed to wait for Christ and come out of the shadow of the law into the light through Christ: but they turned back, and the greater part fell, and now became quite dark. For before Christ came, there was still a light, the law, in which Christ was promised to them. But since he has come and fulfilled the law, they still cling to the law and await its future, so that they have now also lost the opinion and understanding of the law, which they still had before, and it has happened to them as to one who leaves the light far behind, which he should have before him, or had before him at some time, and now goes into thick darkness without light. For he that hath a light before him in his eyes, though it be far from him, ever seeth not nothing whither he goeth; but he that leaveth it behind him, and giveth him his back, is wholly covered with darkness.
29] So the Jews, who have the law behind them, which shines on the Christ who is now coming, and despise its shining on this Christ, wait for it to shine before them on a future Christ: but there is no light, there is nothing left, the law no longer points to another Christ. Therefore he says, "The earth will not only be dark, but it will be covered with darkness; so that he does not only indicate the great blindness of the wretched people, but that they are covered in it, so that this light does not rise over them. For the Jews are not preached to, nor do they hear it: therefore the light, Christ, does not rise upon them through the gospel, so they remain covered in unbelief, unpreached and unlearned, as also Isa. 5:6 says: "And to my clouds I will command,
That they rain no rain upon them," that is, no preacher preacheth over them of Christ. Behold, this is not only to be dark in unbelief, but also to remain covered in it, that they hear not preaching of it, that the light arise not upon them. O a terrible prophecy and example of all who despise the gospel!
(30) "But upon thee," saith he, "shall the Lord arise: for not all the people are blinded, but out of them are taken the best and highest part of Christendom, the apostles, evangelists, and many saints. These are the ones over whom there is no darkness, nor are they covered under it; but over them the Lord himself was preached, and so preached that his clarity appeared or was seen in him. For here he saith not only, The glory of God is gone out upon thee; but, It hath appeared in thee: that he preached not only upon them, which was done at the first also upon the unbelieving part; but he appeared unto them, and they knew him and his glory, and abode therein: therefore the issue of light, that is, the gospel, is not taken away from them.
Isaiah's opinion is that this part of the text speaks of the fruit of the preached gospel. The first part says of the preaching of the gospel: "The gospel went out and warned them all to stand up. But after that, one part is hardened, covered with darkness, so that the light can no longer dawn on them, and they are no longer preached. The other part is enlightened and has gone forth. So it is to this day in all the preaching of Christ and the Gospel: one part accepts it and is enlightened; the other part condemns it as error and departs from it. Therefore it happens to him that he is covered with his unbelief, and never allows himself to be told or preached about it, nor does he want to hear it; so he must be covered before the light goes out.
(32) And this shall not be new to any man, neither shall it be strange; for the scripture standeth firm, that darkness shall cover the earth, and darkness the nations. If this has happened in the chosen people of the Jews, Abraham's natural seed; how much more will it happen among
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We pagans, who are alien in blood and nature. So now we see that everything that the pope and papists have condemned, no one is allowed to preach about them, they do not suffer; therefore they remain covered in their darkness, have their own sermon, so they protect and cover their darkness, and it happens to them as they would have it, just like the Jews.
And the nations shall walk in thy light, and kings in the brightness that goeth forth upon thee.
(33) Since the Jews, the majority, did not want to give the fruit of the gospel and remained in their darkness, it did not remain without fruit, broke out into all the world, and gathered the Gentiles instead of the blinded and fallen Jews. This is what Isaiah says here, and is clear in itself from the fulfillment. For the Gentiles have become Christians, and walk in Christ, the true light, through a right faith. The same fruit has grown in such a way that even kings, who are the highest on earth, have humbled themselves under faith. This is proclaimed so that preachers should not blow themselves out when they convert kings or anyone else, as if they had done so; for God has provided and proclaimed all this beforehand, and has also promised the gospel for this purpose.
(34) But this saying of Jesus was fresh in the days of old, when many of the high nobility and state of the Gentiles were Christians; but now they are deceived again by the Turks and the pope, so that this saying is now running very thin and has become strange, just as the other people of the Gentiles were deceived with them. For it is proclaimed that the final Christ shall deceive all the world and the Gentiles, whom Christ has previously brought to judgment.
35 But what is this that he says, "in the brightness that goeth forth upon thee"? He calls Christ the brightness or shine of the dawn, that is, of the gospel, so that the gospel will always and forever be driven and preached, so that it will always be in progress against the doctrines of men, which are first dangerous to kings and the high classes, because the evil one attacks them.
The first thing that the spirit does is to seduce and teach men: when he has these, he can then easily snatch the poor, common multitude. So the pope first took the kings and princes to himself, and then the multitude with them; which would not have happened if the gospel had been in progress, nor did it happen when it was new and in progress. But now it is downfall and the doctrine of men arise; there is no walking in the light of God.
Lift up thine eyes, and behold round about, these all gathered come unto thee: thy sons shall come afar off, and thy daughters shall be brought up to the side.
(36) Here he begins to tell of the lands where the Gentiles are converted to the faith. And the fact that he calls Jerusalem to lift up its eyes and look around is enough to indicate that he is talking about spiritual sons or daughters, that is, men and women who believe in Christ. Therefore also the assembly and future of them *) must be spiritual, so that they do not believe with the body in Jerusalem, but with the heart and spirit in the same light, since Jerusalem is inside and has gone out over her. For this light cannot be approached with feet; otherwise all those at Jerusalem would have been enlightened, of whom the greater part remained hardened and covered in darkness, as is now said. Therefore, as the light is, so the consequence compels, that the children, the assembly, and the future also may be understood. Where the same constraint would not be, children and gathering should not be understood spiritually, but as the words say, bodily; but now that the light is spiritual, it does not allow for spiritual gathering and coming. So they must also be spiritual children; for even the natural children and seed of Abraha did not come to this light because they were his flesh and blood, but because they were his spiritual children; as is said in the next epistle.
- also that he says, The sons shall come from afar, shows also that spiritual
*) So read b c; the later editions have "der Seelen". D. Red.
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For the apostles, St. Peter and Paul, call the Gentiles "from afar" and the Jews "from near", as it is written in Eph. 2:13: "Ye that were afar off are made nigh by the blood of Christ"; item v. 17. 17: "Christ came and preached peace to you who were afar off and to those who were near"; the reason is that the Jews had the law and promise of God from Christ, but the Gentiles did not. Since the Gentiles are not Abraham's or Jerusalem's natural children, and yet Isaiah speaks of them here, he must surely be speaking of spiritual children.
38 Likewise Jerusalem, whom he calls lifting up her eyes and seeing, must not be the fleshly Jerusalem; for she is not a mother of these, but a murderess over mother and children and father. It is the spiritual mother, that is, the assembly of the apostles and all the holy Christians from the Jewish people, who are called the Christian Church; and therefore it is called "Jerusalem", because it was assembled and started in the same city, and spread out from there into all the world. There must ever be a physical place in the world where the gospel and Christianity began; this happened at Jerusalem in the midst of her worst enemies.
039 Now the opinion of Jeshua is, Behold, in the four corners of the earth I will make thee great and broad, and thou shalt be in all the earth; in every place thy children shall be. And all these words were spoken for the comfort of the first Christians at Jerusalem, because they were despised and few, and were in the midst of their enemies, who were to be their nearest friends, as follows in this chapter of Isaiah; that it was foolish to see the little company attacking so great a new thing, and rising up against the great company.
040 And the Jews, thinking that they would soon take counsel and subdue the creature, began to slay them, to drive them out, and to persecute them in every place, thinking that it should be easy for them to cut off the poor fainting people; and they did not see, the fools, that by so doing they had just set fire to the very thing they had set on fire.
They blew up fire and drove it into all the world. For with such raging and blustering they only freshly helped that this saying of Jesus and God's will was fulfilled against themselves. For out of persecution the Christians were driven into all the world and spread the gospel, so that in all places the sons and daughters of Jerusalem were gathered to this light.
41 And this is also the divine mastery, that he accomplishes his will through his enemies in the best possible way. And just so that they rage to destroy His word and people, they must destroy themselves and only promote God's word and His people, that it is a good, rich, wholesome thing to have enemies and persecutors for the sake of faith and God's word; for it has inordinate comfort and fruit that come from it. Psalm 2:1 says, "Why do the nations rage, and the peoples seek useless things against Christ?" etc. As if to say, They seek and rage to destroy him, and see not that they strengthen him thereby.
(42) Even so, Isaiah saith unto Jerusalem, Fear not, neither be deceived, nor cast down thine eyes; but lift them up cheerfully, and look about thee; be not thou deceived, that thy nearest friends are thy worst enemies, that they would destroy thee, and think that thou art too small to abide before them: let them fall down, and go. If they kill one of thee, let a thousand of them rise up against thee. If they drive out one, let him bring in many thousands. If they quench one, let it rise up ten, until, without their thanks and will, you have sons and daughters in all the places of the world, in their place, who should be your sons and daughters and are your enemies; so that at last you are strengthened and increased, but they are diminished and destroyed, and it may happen to them what they would do to you, and it may happen to you what they would not grant you. All this we see, 'how it came to pass and was fulfilled.
For thou shalt see and flow, and thine heart shall be amazed and enlarged, when the multitude of the sea shall return unto thee, and the power of the Gentiles shall come unto thee.
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(43) "The multitude of the sea" here is not to be understood the natural waters of the sea, but the lands and people that dwell by the sea; just as one would say in German of the Rhine: "The whole Rhine river has risen," that is, land and people by the Rhine. The Scriptures, however, have the custom, although there are many and various seas, to call only the Mediterranean Sea a sea, without a surname; for they call the Red Sea by its surname. The Mediterranean Sea is called by the writers because it is in the middle of the earth, and breaks in from the evening, but on the left side it has Hispania, France, Welschland, Greece and Asiam, as far as Ciliciam; on the right side it has Africam and Egypt, as far as Palestine. So that on both sides it touches mighty countries and empires, and in the middle it is full of islands, such as Candia, Rhodes, Cyprus; now the Turk has the largest part of it under him. The Mediterranean Sea is called the sea in the Scriptures, and the Jewish land has it toward the evening; for Palestine is the end of the sea, and the Jewish land abuts Palestine toward the morning.
44 Now the same people on this sea, especially on the left side, the Scripture calls by a common name "Gentiles. For what dwells on the right side and toward the east has special names in Scripture. Among the same Gentiles are we, and all that dwell toward the midnight from the left side of the sea. That is why St. Paul calls himself "a teacher and apostle of the Gentiles" in 2 Tim. 1, II and more; because he preached the same line of the left side of the sea and wrote all his epistles there, but did not come to the right side on the other side of the sea. These Gentiles Isaiah means here, since he says: "when the multitude of the sea and power of the Gentiles come to you." For by the multitude of the sea and power of the Gentiles he understands one and the same, and interprets himself that by the multitude of the sea not waters but people are understood.
45 So also "power of the Gentiles" here is not to be the strength or power of the Gentiles; what good would that be in the church? but
It is said of the heap, as one is wont to say of a great money: Here is money's power, that is, a great heap; thus here "power of the heathen," that is, a great heap of the heathen. Item, so one says: This is a mighty lord, if he has great and much land and people. Now this saying of Jesus is fulfilled the greater part by St. Paul, who is our apostle; by his preaching the multitude of the sea is converted, and such power of the Gentiles come to faith. And all is said for the transfiguration, who are the sons and daughters that should come from afar, namely, the multitude of the Gentiles at the great Mediterranean, converted by St. Paul. From this it is clear that such a coming cannot be understood from the bodily future. For how would such a multitude and such a power of people be gathered together in one city Jerusalem, let alone dwell or remain? He says the multitude of the sea will be converted or turned, just as one walks and turns his face or body; also to indicate that the Gentiles should not come bodily to Jerusalem, but their turning is their coming. Before they were converted to the world; now they are turned and converted to the church.
46 He also calls the "multitude of the sea" in Hebrew hamon, that is, a multitude or multitude, in which he undoubtedly relates the promise of God, made to Abraham, that he should be a father of many nations. For thus God said to him Gen. 17:5: "Thou shalt not henceforth be called Abram, but Abraham shall thy name be: for I have made thee a father of the multitude of the Gentiles." Here God puts the first letter of Hamon to Abram and makes Abraham out of it, gives the reason himself and says: "Therefore he shall be a father of Hamon, that is, of the multitude of the Gentiles; just as if he said with Isaiah: "He shall be a father of Hamon of the sea, a father of the multitude of the Gentiles. Therefore St. Paul urges in his epistles that the Gentiles are Abraham's children and seed by faith, according to the promise of God. And Isaiah also wanted to touch this here and described the fulfillment of this promise: Previously he said
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Abram, a father of high places, or the high father; now he is called Abraham, a father of the multitude of the Gentiles, that his height and exaltation is accomplished in the Gentiles.
(47) But what is it that he thus superfluous words set, saying, "Then shalt thou see, and flow, and thy heart shall wonder and break forth." What is "see," "break forth," "wonder and spread out"? They are all words of comforting promise. The Hebrew language has the way of saying "see" when our will and desire is done, as, Ps. 54, 9.: "And mine eye shall see mine enemies," that is, I shall see in them what I would gladly have seen long ago, namely, that they are oppressed and the truth stands; item Ps. 37:34: "When the wicked perish, then shalt thou see," that is, then shalt thou see that which thou wouldest gladly see; item Ps. 35:21: "They have opened wide their mouth, and said, Eia, eia, our eyes have seen," that is, "How good is this, we would gladly have seen it long ago. So here also: "Then you will see", that is, you are now the poor, miserable, few people, your enemies see what they like to see, and you also like to see that you would be great and much; but you do not see that yet, you must see what you do not like to see, a little while; after that you also see, and they do not see. When the multitude of the sea is turned toward thee, then thou shalt see what thou wouldst have liked to see long ago, and then they will not see what they would like to see: thou must bear patience for a while and not see, and let thyself be little, bear the cross.
This way of speaking comes from nature, that we naturally avert our eyes and do not see what we do not like to see. Again, what we like, we turn our eyes to kindly and diligently, so that there is a saying: Where your heart is, there your eyes will look; so that we may well say, He does not see, that is, he does not like it; for the eyes are a mighty sign of liking and disliking in the heart above all other members.
49 "Flowing" is also said of the same pleasure and comfort. For this is how we speak when something goes well for us and is fun.
follows: It flows to him. That which is soft goes by itself and follows well; but that which is barren, hard, and unwholesome cannot be carried away anywhere, and gives much trouble and displeasure. Thus Isaiah says, "You will see the favor of your heart, so that you will be joyful and glad, so that you will flow, do and suffer all things cheerfully, gladly, and quickly, and you will have no trouble or unpleasantness in any thing; and this is the fruit of the Spirit from the comfort of divine promise, which makes mild, cheerful, flowing people, to whom all things go well.
50 But the third: "Your heart will be astonished", or terrified, how does this rhyme with joy? The really great joys that come upon our desires and thoughts immediately bring a fright, because they are far greater than we had foreseen; as, Acts 10:45, when the Holy Spirit came upon the Gentiles, Cornelius and his own, in the preaching of St. Peter, Lucas says that those who were with St. Peter were amazed and terrified that the Holy Spirit had also been given to the Gentiles, which they were not aware of. So also Isaiah says that Jerusalem will be terrified with great joy in her heart that such a great multitude of the Gentiles will come to such a poor persecuted multitude.
(51) The fourth, "Your heart will expand," is easily understood to mean generosity, security and freedom; for all this follows from the comfort of the spirit and joy of the heart, when God does more with us than we had provided for or desired; as His way of doing is taught in this text of Isaiah; and St. Paul Eph. 3:20 also says that God always does more than we ask or understand. So he also went with this multitude, which he persecuted and reduced, so that it seemed as if nothing would come of it. And before we looked around, it was increased and strengthened over all its enemies in the whole world.
The multitude of camels will cover you, the runners from Midian and Ephah. They will all come to Saba, bringing gold and incense, proclaiming the praises of the LORD.
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52 He said of the nations that come from the evening to Jerusalem out of the multitude of the sea. Here he says of the nations that come from the morning; for Midian, Alpha, Sheba, and the people that go with camels, are from Jerusalem toward the morning. Gen. 25:2-1. We read that Abraham begat six sons by the third wife, Keturah: Simran, Jaksan, Medan, Midian, Jezbak and Suah. Then the fourth son, Midian, begat Ephah and Epher. From this we have the two. Midian and Epha, as Isaiah says here. Item, the other son, Jaksan, begat Seba and Dedan. Again Gen. 10, 1. 6. 7. we read that Noah begat Shem, Ham and Japheth. Ham begat Chus and his brothers. Chus begat Raema. Raema begat Sheba and Dedan, the same names of the sons of Abraha. Now it is and will remain doubtful whether Isaiah means Seba, who came from Abraham, or from Ham; there is also no power. It happens on earth that one nation drives out the other and takes its land; just as the individual houses and fields in the cities are transformed and sold, coming from one lord to another. Now I have said above that the countries toward the east of Jerusalem have many and various names, and are not called Gentiles by a common name, as are those near the Mediterranean Sea. Some are called Kedar, some Nebajoth, some Midian, some Alpha, some Ishmael, some Ammon, some Edom, some Moab, some Sheba, each nation from its first ancestor. Moses says in Genesis 25:2, 3, 4, 6 that Abraham separated his sons from Isaac by the woman Keturah and sent them away toward the morning. Therefore, it is believed that they took much of the same land, and Midian, Epah and Sheba became the most prominent.
But in the way of the Latin and Greek scribes, these peoples are all called Arabes, and they divide Arabia into three parts, Arabiam desertam, Arabiam pe- tream, Arabiam felicem, that is, desolate Arabiam, Steinarabiam, and rich Arabiam. The desolate Arabia lies between Egypt and Judea towards the morning, through which the children
The same alone is called Arabia in the Hebrew language, for Arabia is the name of a desert in Hebrew. Steinarabia joins Judea from the east and is a great land, but Isaiah speaks of none here. The rich and largest Arabia, which is far from Judea, beyond the desolate Arabia and Steinarabia, is called Saba in Hebrew; so it is called from Abraham's son or Ham's son, there is nothing there. And Epha is a piece of the same rich Arabia. Mahomet, the Turk, came from Arabia or Saba, and his tomb was in the city of Mecca in the same country; and it is called rich Arabia because it has delicious gold and much noble fruit; especially incense grows in no other place in the world, except in this rich Saba or Arabia, which the queen of Saba of the same country also brought with many other delicious specimens to King Solomon, 1 Kings 10:1 ff. Now the Sultan has it, he remained otherwise before the Turk. Isaiah speaks of this Saba and Ephah; the same people need camels and the like. Midian found their neighbors and bordered with them on the Red Sea between Egypt and rich Arabia.
54 Therefore the opinion of Jeshua is, that out of these countries shall come so many camels and runners, that they shall cover the land with a great multitude; as a great host of people covereth the earth, when they go and lie down. Not that the camels and runners alone come, but the people who ride and ride on them. Therefore he glossed over himself, saying that the multitude of camels and runners from Midian and Epah would come, but he added, "All the people of Sheba will come, offering gold and incense, and proclaiming the praises of the LORD"; as if to say, "The people of Midian and Epah will come in such numbers that your land will be covered with a great abundance and multitude of their camels and runners. And what do I say of Midian and Ephah alone, the pieces and oerterns of Arabia? Also all and all the riches of Arabia shall come.
- Now here the question arises: Whether this is said of camels and runners in the flesh? item: Whether gold and incense in the flesh?
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that they sacrifice? item: Whether truly all rich Arabia has come? We do not read that this one ever happened? For though many point this saying to the Magi, who came from the same country after the birth of Christ, as the Gospel says, yet so few were they that it cannot be said of them that their camels covered the land with great multitude. Neither were they all of Sheba, but only a little of the same people. Again, one should not fall on the spiritual mind, unless necessity compels. But since all this did not happen in the flesh, nor is it possible or believable that it will ever happen, since it does not follow that all those from Sheba should come in the flesh to Jerusalem, as a great powerful country and people in one city; also so far in this chapter Isaiah has only spoken of spiritual light, of the gospel, of faith, and of spiritual gathering and coming, item, that he said such coming to the church, not to Christ's person in the flesh: We want to stay on the same track, and consider that there is reason enough and necessity for us to let this piece also be said about spiritual coming, so that the Christian church will see, flow, wonder and rejoice when not only the multitude of the sea of the evening, but also of the morning the very richest and greatest people of Arabia will be gathered to it. Above all this, it is necessary and urgent that many things are said in this chapter, which cannot be understood from the bodily future; as when he says v. 7, that all the cattle of Kedar and all the bulls of Nebajoth shall be brought to this Jerusalem and sacrificed on God's altar. What kind of altar and sacrifice would that be? Item v. 10, that kings shall serve her, and strangers build her walls, and such like things as are not bodily done, nor shall be.
(56) Therefore this must be the opinion of Jeshua, that the people of this land of Arabia will gather together in great multitudes for the faith and the gospel, and will give themselves with all their goods, camels, horses, gold, incense, and whatever they have. For where true Christians find, there they give themselves.
and all that they have to serve Christ and His own; as we see that also here on this side of ours it has happened that great goods are given to the church, and everyone willingly and gladly gives himself with all that he has to Christ and His own; as of the Philippians and Corinthians St. Paul also writes 2 Cor. 8, 1. ff.
(57) This epistle has therefore comprehended the greatest, the most, the mightiest, and the richest nation on earth, which are the multitude of the sea and the power of the Gentiles. This is almost the core of the people on the face of the earth, in terms of quantity and power. Thus Arabia is considered the richest and noblest nation, so that he may show how all the world is to be converted to the faith. Therefore, although the gold, incense, and camels may be understood here bodily, yet the coming and bringing to the spiritual Jerusalem is to be understood. But what the spiritual mind is, we will save for the Gospel. That he also says, "all of Sheba," is not the opinion that they have all become believers; but that the whole country has become Christians, although among them are those who do not believe; just as we say, "All Germany is now Christian, therefore the old heathen way is no longer in it; although the lesser part are true Christians, yet for their sake all are called Christians. So also: the Jewish people were all God's people, Numbers 25, and yet many among them worshipped idols.
- Finally, he says, "They will proclaim the praises of the Lord." This is the right proper Christian work, that we confess our sin and shame and preach only God's grace and works in us. For no one can preach God's praise and glory who does not recognize God's grace and light. But no one may recognize God's grace who still holds something of His light, work, nature and essence; for he is and remains an old, blind and dead Adam who does not rise to see this light and preaches his own praise more. That is why Isaiah praises those from rich Arabia, that they are true Christians, who only proclaim God's praise, which undoubtedly teaches them this light of grace and gospel.
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1.Sunday after Epiphany; Rom. 12, 1-6
On the first Sunday after Epiphany.
Rom. 12, 1-6.
I exhort you, dear brothers, by the mercy of God, to offer your bodies for sacrifice, living, holy, and pleasing to God, which is your reasonable worship. And be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove which is the good, the acceptable, and the perfect will of God. For I say by the grace given to me to every one of you that no one shall think more of him than is fitting; but that he shall think of him temperately, every one, after God has distributed the measure of faith. For as we have many members in one body, but all the members have not one business: so we are many in one body in Christ; but one is another's member. And have divers gifts according to the grace that is given unto us.
In the previous posts I have written enough about faith, love, and the cross and suffering, where hope comes from, in which three a Christian life and being stands. Therefore, it is not necessary to go into this longer and further; but where love, faith and the cross occur, and what concerns Christian life, everyone may recover and remember this from the previous posts; for I want to show recently that one can see how all divine teaching holds nothing but Jesus Christ within; as we have often heard.
(2) So this epistle teaches not of faith, but of the fruits of faith, which are to discipline the body, to love, to be of one mind, to be patient (2c). And first of all he takes the fruit of faith, chastening the body and killing evil desire. And the apostle speaks of this in a different way than he does in other epistles; for to the Galatians it is called crucifying the flesh with its lusts; to the Ephesians and Colossians it is called stripping the old man and killing the limbs on earth; but here it is called making a sacrifice, and it is lifted up with the most high and holy words. Why is this? In the first place, that he might provoke us the more strongly to this fruit of faith with such mighty and glorious words; for all the world holds the priestly works, office, and dignity to be the noblest and highest; as indeed they are in truth. If anyone then has the desire and love to be a priest, and to ascend to the highest
Before God, let him lift up and take this work before him, and offer his own body to God, that is, let him be the lowest, and be utterly destroyed before the world and here on earth.
3 Here I will let everyone search for and make a distinction between the outward seeming priesthood and this inward spiritual priesthood. The latter is only held by some and a little; but this is common to all Christians. The latter is raised and named by men without God's word; the latter is founded by God's word without man's touch. This is smeared externally on the skin with bodily oil; this is anointed internally in the heart with the Holy Spirit. The former praises and extols his works and merits; the latter preaches and extols God's grace and glory. The former leaves the body unoffered with its lusts, yes, feeds and feeds the flesh with its lusts; but the latter kills and sacrifices the body with its lusts. The former sacrifices money, goods, honor, idleness, good days, and all the pleasures of the earth; but the latter has all these things taken away from it and shows the contrary. The latter sacrifices Christ again with an atrocious reversal; the latter is content with the fact that Christ has been sacrificed once, and sacrifices itself with him and in him in the same and identical sacrifice. And summa, these two priesthoods rhyme together, like Christ and Barrabas, like light and darkness, like God and the world. For as little as Christ is by oil and plates priest, so little is he by oil and plates priest.
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So little is this priesthood given to anyone by greasing or coating; yet Christ is priest with all his Christians, Ps. 110:4: "Thou art priest forever, after the manner of Melchizedech." This priesthood cannot be made or ordered. Here is no made priest; he must be born a priest, and hereditarily bring with him from birth. But I mean the new birth, out of water and the Spirit; then all Christians become such priests, the children and joint heirs of the highest priest of Christ.
4 Now the name and title of the priesthood is glorious and soon called and praised by all: but the office and sacrifice is strange, and every man is afraid of it; for it is life, and goods, and honor, and friends, and all that the world hath; even as Christ did on the holy cross. No one wants to choose and take death for life, pain for pleasure, harm for good, shame for honor, enemies for friends, for this is what Christ did on the cross as an example for us. And yet he shall do all these things, not for himself, nor for his own profit, but for the service of his neighbor, and for the praise and honor of God, even as Christ offered up his body: this is a most honorable priesthood.
(5) I have often said how Christ's suffering and work should be understood in two ways: first, as a grace or good, given and bestowed upon us, in which faith should practice and accept such sacrifice and good for its salvation. On the other hand, as an example that we should follow, and also sacrifice ourselves for our neighbor, in honor of God, in which love should be practiced and such work should be distributed to our neighbor for his good. Whoever does this is a Christian and becomes one thing with Christ, and is a sacrifice of his body with the sacrifice of Christ's body; and this is what St. Peter calls doing sacrifices pleasing to God through Christ, 1 Peter 2:5, where he also describes this priesthood and sacrifice and says: "And you also, as living stones, build yourselves up into a spiritual house and a spiritual priesthood, to offer spiritual sacrifices pleasing to God through Jesus Christ."
6 He calls it a "spiritual sacrifice," when St. Paul says, "Our bodies are to be sacrificed. Now the body is not the spirit; but for this reason it is called a spiritual sacrifice, that it is done voluntarily by the spirit and is not forced by the law and the fear of hell; as hitherto the clergy have martyred themselves with fasting, sharp clothes, vigils, hard camps and such lost toil and labor, and yet have not come to this sacrifice, but have only fallen further from it, that they have not killed the old man; yes, they have only become the more hopeful and angry, and have presumed and exalted themselves of such works and merits before God. For they did not do these things to kill the body, but gathered them up as good works for the great merit of sitting high in heaven before other people; so that it might be called a fleshly sacrifice of their bodies, which is displeasing to God, but pleasing to the devil.
(7) But spiritual sacrifices are pleasing to God, says Peter, as Paul also teaches Rom. 8:1, 3: "If ye kill the business of the flesh by the Spirit, ye shall live." He says, "by the Spirit slaying," just as Peter calls "spiritual sacrifices"; for what is sacrificed must be slain. As if he should say here, "Where you kill the work of the flesh by your chosen way, without spirit and desire, but for fear of chastisement, there shall be carnal killing and sacrifice, and shall live no more, but shall die more horribly. The spirit must do it, and spiritually, that is, with pleasure and love, without fear of hell, freely for nothing, no merit nor honor nor reward sought thereby, either temporally or eternally. Behold, this is called a spiritual sacrifice. For whatever is done, whether it be outward, gross, bodily, or visible, it is all called spiritual, when it is done of and by the Spirit. That also eating and drinking is a spiritual work, where it is done by the Spirit. Again, what is done through the flesh is carnal, no matter how secret and deep in the soul it may be, as St. Paul calls superstition and heresy works of the flesh, which are deepest in the soul.
- About this spiritual sacrifice, St. Pe-
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trus still one more in the following text, where he speaks: "But you are the royal priesthood, that you should proclaim the virtue of him who called you from darkness to his wonderful light. Here he touches on the ministry of preaching, which is the true sacrificial ministry, of which Ps. 50:23 says: "The sacrifice of praise honors me." For by preaching God's grace is praised, and that is offering praise and thanksgiving; as also St. Paul Rom. 15, 16. boasts that he sanctifies or offers the gospel. But we do not speak of this sacrifice here; nor may it be understood in common as a part of this spiritual sacrifice, as follows; for he who sacrifices his body to God also sacrifices his tongue and mouth to preach, confess and praise God's grace; but of this in another place. Now let us see the words.
I admonish you, dear brothers.
(9) He does not say, I command you; for he preaches to those who are already Christians and devout by faith in the new man, who are not to be compelled by commandments, but are to be exhorted to do willingly what is to be done with the sinful old man. For he who does not do it willingly, out of friendly exhortation alone, is not a Christian; and he who enforces laws on the unwilling is not a Christian preacher nor a governor, but a worldly cane-master.
By the mercy of GOD.
A preacher of grace entices and tempts with demonstrated divine goodness and mercy, for he does not like unwilling works and unpleasant service, he wants to have joyful and pleasurable services from God. Whoever does not allow himself to be tempted and enticed by such sweet, sweet words of God's mercy, so abundantly given and bestowed upon us in Christ, so that he may also do so with joy and love, in honor of God and for the good of his neighbor, is nothing and everything about him is lost. How will he become soft and cheerful with laws and sorrows who does not melt and flow before such fire of heavenly love and grace? It is not man's mercy
heartiness, but God's mercy, which is given to us, and which St. Paul wants us to have looked at, to provoke and move us.
That you may desire your bodies.
(11) In the Old Testament there were many and various sacrifices, but they all mean the one sacrifice that Christ and his Christians fulfill with their own body sacrifices. For no other sacrifice in the New Testament can be without this one, namely, our bodies. And what will or can someone sacrifice more than himself with all that he is and has? If the body goes and becomes a sacrifice, everything that belongs to the body goes. Therefore, all the sacrifices of the Old Testament are now over, with priests and all their pomp. What sacrifice is it that you sacrifice a penny or a dime against the sacrifice of the whole body? Yes, it is not worthy to be called more sacrifice, such piecework and ragwork, because this great sacrifice, namely, Christ's and His bodies, go on with sacrifices. Therefore also Isaiah says rightly of such beggary that it should become a disgust in the New Testament before the great right sacrifices, and speaks in the last chapter v. 3: "Whoever sacrifices an ox will be as one who kills a man. And he that offereth a sheep shall be as he that breaketh a dog's neck. He that offereth meat offerings shall be as he that offereth fine wine. He that remembereth incense, than he that giveth thanks unto an idol." In the same way he speaks of Cap. 1, 11: "What is the multitude of your sacrifices to me, says the Lord? I have had enough of them. Your burnt offerings of rams, and the fat of fatlings, the blood of bulls and lambs and goats, do not please me." And so henceforth with excellent words he casts out all sacrifices, for the sake of this one righteous sacrifice.
(12) Therefore our blind leaders have deceived the world miserably with the sacrifices of the mass until now, and have forgotten this one sacrifice. For the mass may well be said, that yet no fruit, but harm, comes to the soul. But this sacrifice may not be made without fruit of the soul; therefore the mass cannot be a sacrifice of the New Testament, though it may otherwise be a sacrifice of the soul.
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would be a sacrifice. For all the works and sacrifices of the New Testament must be righteous and salutary to the soul; if not, they do not belong in the New Testament. As the 25th Psalm v. 10. says: "All the ways of the Lord are grace and truth."
To the sacrifice that is living, holy, and pleasing to God.
(13) These three words, "living," "holy," "acceptable," St. Paul uses, of course, to abolish the sacrifices of the Old Testament and to remove the whole priesthood. For the sacrifices of the Old Testament were oxen, sheep and goats: none of them remained alive, but when they were to be sacrificed, they were slaughtered, burned and eaten by the priests. But this sacrifice in the New Testament is a strange sacrifice, which is killed and yet remains alive; indeed, the more it is killed and sacrificed, the better and stronger it lives, as he says to the Romans Cap. 8, 13. "If ye put to death the works of the flesh by the Spirit, ye shall live"; and Col. 3:3: "Ye are dead, and your life is hid with Christ in God"; and Gal. 5:24: "But they that belong to Christ have crucified their flesh with the lusts and desires thereof."
14 Therefore we must understand this little word "living" spiritually, of life before God, and not before the world; so that he who disciplines his body and kills his lusts does not live before the world. For he does not lead such a life as the world leads. The world lives and cannot live otherwise than in lusts and after the flesh; but this man is indeed in the world with his flesh, but he does not live after the flesh; as Paul says 2 Cor. 10:3, "We walk indeed in the flesh, but we do not strive carnally"; Rom. 8:1, "Who do not walk after the flesh." Therefore such a life is an eternal life before God and a real living sacrifice; for such killing of the body and of the lusts, whether by one's own chastening or by other persecution, is nothing else than an exercise in and for this life.
(15) Neither was any sacrifice of the Old Testament holy, but only outwardly and temporally, until it was consumed; even as it was.
lived only temporally and externally until it was sacrificed. But this sacrifice is righteous and eternally holy before God. But "holy" means that which is directed solely to God's service and honor and that which God alone uses. Therefore, the word "holy" is to be understood in such a way that we should let God work in us alone and be His own holy instrument, as He says in 1 Cor. 6:19, 20: "Your members are a temple of the Holy Spirit, and are not your own; honor therefore, and bear God in your body and spirit, which are God's"; item, Gal. 6:17: "I bear the marks of my Lord Jesus on my body." Whoever then does a work for his own honor or pleasure, the sacrifice is desecrated; as those do who seek reward and merit before God with their works, whether temporal or eternal. This means that they are not yet dead to the sacrifice; for this sacrifice cannot be holy unless it is first alive, that is, dead to the world and to itself, so that it does not seek its own.
(16) So also the sacrifice in the Old Testament was not pleasing to God in itself, nor did it please anyone; but it was pleasing to the world and to men, who thought much of it, as if they could please God by it. But this sacrifice is the most hostile and unpleasant thing on earth in the sight of men. For it kills and condemns, and goes against everything that pleases the world and men and seems right. For as has been said, nature cannot live otherwise than according to the flesh, and especially in her own good works and presumption; she cannot suffer all that she does and pretends to do to be destroyed and put to death. Therefore this sacrifice is pleasing to God, says Paul, however displeasing it is to the world; and those who make such a living, holy sacrifice also feel good, and are sure that it is pleasing to God, because they know that God wants to have the lust and mind of the flesh dead, and work and live in us alone.
17 From this it follows that by the body here St. Paul understands not only the gross outward acts and works, such as eating, killing, fornication, etc., but everything that is not born again of the Spirit, and what the Spirit has done.
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The old man is with his best and highest powers, both outwardly and inwardly, as there are the deep wickednesses of stubbornness, arrogance, reason, wisdom, presumption in good works, spiritual life, and what more God's gifts are in man. Take for example the most spiritual and intelligent people on earth today, some of whom keep their bodies outwardly chaste, but in their hearts they are full of arrogance, presumption, their own sense and pleasure in their life and being, or wisdom. No saint is completely free from this deep inward wickedness, therefore he must always sacrifice himself and kill such old scoundrels. But he means to sacrifice the body, because those who are Christians already live more than half in the spirit, and what is still to be killed in them he gives to the body, as the lowest and least part, since there is not yet spirit.
Which is your reasonable worship.
(18) Here he clearly separates the worship of the Christians from the worship of the Jews, saying, "The Jews worshiped in unreasonable animals and sacrifices, but your worship is in reasonable sacrifice, that is, your bodies and yourselves. The Jews sacrificed gold and silver and built a dead temple of stone and wood, but you are a different people, therefore your sacrifice is not silver or gold. Your temple is not wood or stone, but you yourselves, you are the temple of God, 1 Cor. 3:16. From this you see how righteously the Christians were treated, since they kept silent about our own worship, and drove the whole world to build churches, altars, monasteries, bells, chalices, images, and the like, as the united worship of the Christians, that it would have been too much even for the Jews.
19 He calls such reasonable worship of ours the right spiritual worship of the heart, which is done in faith and knowledge of God; and herewith he rejects all worship done apart from faith as vain unreasonable worship, even though it is done bodily and outwardly and has an appearance of great holiness and spiritual life. The works and sacrifices of the papists have been the same up to now,
Monasticism and strict living, for they were done without the knowledge of God (as they had no word of God), in addition without spirit and heart, since only the work was done, and thought it must please God, even though there was no faith; so also the Jews were worshipers in their works, sacrifices etc., of those who did not know Christ and had faith, and thus nothing better than the idolatrous, unintelligent Gentiles' work and worship.*]
And do not be conformed to this world, but be changed by the change of your mind, that you may prove which is the good, pleasing, and perfect will of God.
(20) The world, as I said, cannot see or hear this sacrifice, therefore it fights against it on both sides, with provoking and oppressing, with attracting and persecuting; and has the advantage that it has nothing of our sense and spirit in it, but we still have much of the world's sense and inclination in us. Therefore it is necessary for us to take care that we neither follow the ways of the world nor our own reason and good opinion, but always break our mind and will, and do and suffer differently than reason and will dictate, so that we will always be unequal to the world and in opposition to it; So we are daily changed and changed in our mind, that is, we daily think more and more of that which the world and reason hate; so that we daily rather and rather become poor, sick, despised, fools, sinners, and at last esteem death better than life, foolishness more foolish than wisdom, shame more noble than honor, poverty more blessed than riches, sin more glorious than godliness. This is not the mind of the world, but it is all other things, and in this old mind it remains unchanged and unregenerated, but hardened and stony old.
- the will of god is in itself always good, lovely and perfect; but it is not always recognized for it, indeed, reason thinks it is the devil's evil, bitter and
*) f g
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It is a horrible will, because it does not mean to be and to kill anything, which it considers to be the highest, best and holiest. Therefore, experience alone must be the master here, which examines, feels, finds and becomes aware that such will is kind and means well from the heart. After that, whoever perseveres and increases in it, he also experiences that such a good will is lovely and pleasing, so that he would take no worldly goods for it, but has greater pleasure and joy in poverty, humiliation and all kinds of adversity than anyone on earth can have in all riches, honor and pleasure; Until finally man becomes perfect, and gladly gives up life for death, and desires to pass away with Paulo; so that all sin may cease, and God's will be done in him most perfectly in all things. Then he is most unlike the world, and does not present himself at all like the world: it cannot be satisfied with life, but he cannot get rid of life; what it seeks, he flees, what it flees, he seeks etc.
22 But here you see that St. Paul does not judge a Christian clean of all sins and wickedness, because he commands us to change and renew our mind. But where there is still change and renewal, there is still something left over from the old and evil; but the same is sin, which is not imputed to Christians because of it, that they daily work on it, change it and renew it; because it is against their will in them, Rom. 7, 15. and Gal. 5, 17: "Flesh and spirit are contrary to one another, therefore do ye not what ye will." And especially he calls the "mind", so that he himself indicates what he wants through the body, which he calls sacrifice; for also above enough is said what mind is called in the Scriptures, namely, the conceit, which is the head, either of all vice or of all virtue. For what seems right to me, I hold to; what I hold to, I do; so does another. Now where such a mind is not right, conscience and faith are out; where it is not one with the other, love and peace are out; where love and faith are out, there is a vain world and the devil himself; therefore it is all up to them to change and renew; as also follows:
For I say by the grace given to me to every one of you that no one shall think more highly of him than is fitting, but that he shall think moderately of him, every one after God has distributed the measure of faith.
23 Paul gives this teaching especially to the Christians in all the epistles, so that he may keep the simple faith the same in all, and prevent the sects and various divisions in the Christian life, which arise from conceit and sense, where the same does not remain one in all. That is why he includes his apostleship here, that he admonishes them in the highest way, as being chosen and sent by God's grace to teach such things, and thus wants to say: Ye have divers graces one among another: but let every man take heed that he lay hold on his own conceit in the faith, and keep it; that no man think himself better than another, or think more of the gift that is given him than of another's gift: for where this is done, every man will despise the least gift, and think himself the best, and provoke others to it also. Wherever this proves to be evil, people fall back on their works or gifts, and so abandon their faith; for their minds run away, just as the world does, and think highly of what is high and not of what is low.
(24) This cannot be better illustrated than by the examples of our times, namely: you see that monks and priests have raised up their spiritual state, which they consider to be the best; they do not think moderately of it, but exceedingly, and their mind is that the common Christian state is almost nothing compared to it. But the same status is not commanded by God, neither faith nor love, but something special, invented by themselves; therefore they also divide themselves, and the same conceit splits into so many sects that each one wants to be the best, and all of them are of no use before God. For both faith and love are lost, and the one mind that should hold all Christians together and make them one.
25 St. Paul therefore says that just as many gifts, works, or creatures are external, so no one should be unaware of them.
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We are not to think ourselves good, or to be better than others; but let every man think himself good in his faith, which we all have, though not in the same degree, one more than another. But the same and equal is that which faith possesses, namely, Jesus Christ. For the thief on the cross has JESUS Christ, and also as much in him through his faith, as St. Peter, Paul, Abraham, and the Mother of GOD, and all the saints, though he had not so strong a faith. Let the gifts then be unequal, and the good of faith be equal. But because we alone
If we are to boast of the good of faith and not of the gifts, then each one should let the other's gifts be as good as his own, and thus serve the other who is like me in the good of faith; in this way unity of love and simplicity of faith remain, and no one falls on his own work or merit. You may read more about this sense and conceit in previous posts, especially about the epistle on the third Sunday in Advent. But what more is to be said of this epistle, we will save for the next Sunday; for they are both attached to each other.
2.Sunday after Epiphany; Rom. 12, 7-16
The next Sunday after Epiphany.
Rom. 12:7-16.
If anyone has prophecy, let it be like faith. If anyone has an office, let him wait for the office. If any man teach, let him wait for teaching. If any man exhort, let him wait for exhortation. If any man give, let him give plainly. If anyone governs, let him be diligent. If anyone shows mercy, let him do it with pleasure. Let not love be false. Hate what is bad, cling to what is good. Let brotherly love be cordial among one another. Let one precede the other with reverence. Be not slothful in what ye do. Be fervent in spirit. Get ready for the time. Be joyful in hope, patient in affliction, persevere in prayer. Take care of the needs of the saints. Give gladly. Bless those who persecute you; bless and do not curse. Rejoice with the joyful, and weep with the weeping. Have one mind among yourselves. Do not seek high things, but hold yourselves down to the lowly.
(1) This epistle should be shorter in the front and longer in the back, for it begins with the epistle of the previous Sunday, and breaks off too soon at the end, so that it seems to have been composed by an unlearned and imprudent master, who thought only of reading in the church and not of teaching among the people. Therefore, we have to attach them to each other, as is proper, so that they will be understood all the more clearly.
2 In the next Sunday's epistle, the apostle teaches how we Christians should renew our minds by the sacrifice of our bodies, that we may keep the right simple kind of faith, and not be thought good nor better without faith, lest there be sects and diversities among Christians, but that every man be accounted worthy of the measure of the things which he hath done.
He says: "For in the same way as we in one body have many members, but all the members do not have the same business; so we are many in one body in Christ," and gives a likeness of this, saying: "For in the same way as we in one body have many members, but all the members do not have the same business, so we are many in one body in Christ. And he gives a likeness of the same, saying, "For in like manner as we have many members in one body, but all the members have not one business; so we many are one body in Christ, but one among another is another's member." (There now follows today's epistle, and should hang on it, thus:) "And have divers gifts, according to the grace that is given us. "etc. For the various gifts he draws upon the various members, which are
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We are in Christ in one body. This is a clear likeness, which he also refers to many times, as 1 Cor. 12, 12. and Eph. 4, 16. For it teaches finely how all Christians should be equal and satisfied in the one common faith, and not hold the gifts, however diverse or great they are, as if one were thereby pious before God, blessed or better than the other; for such a sense, opinion and delusion is certainly error and a corruption of the faith, which alone is valid before God.
Let us look at this likeness, and we shall find it. First, all members of the body have their work in the body, so that they are members of the body. And none of them is a member because it works or because it deserves to be a member by its work; but it has previously become a member of the body by birth, before it works or could work; yes, that is why it works, because it is a member beforehand, and does not become a member by its work, done beforehand. Therefore it has its being and all its ability beforehand and in vain from the body; but afterwards the body of the member has work for its need. For the eye did not become an eye because it saw well beforehand, and thus earned that it should be placed in the body and become an eye; but it became an eye first from the body, and got its being from the body, so that it could see: therefore it cannot boast that it ever earned anything by its seeing as by its work, a hair's breadth, that it should be in the body and become an eye; but it has such honor and right purely in vain, without its works, from birth.
(4) So also every Christian cannot boast that he has come by works to be a member in Christ with other Christians in the common faith, nor can he do works to become a Christian; but because he has already become a Christian through the new birth in faith without all merit, therefore he does good works. So that it is certain: Good works do not make Christians, but Christians make good works; as the fruit does not make the tree, but the tree makes the fruit; and the face does not make the eyes, but the eyes make the face.
Face. And finally, the essence must be everywhere rather than the work, so that no work gives the essence, but the essence gives the work. If good works do not make Christians, they do not earn God's grace, do not eradicate sin, and do not earn heaven; for no one can have this except a Christian, and he has it through no works, but by being a member of Christ; this happens through faith in God's word.
(5) What then do they do who teach us that by good works they may blot out sin, obtain grace, merit heaven, and cast up their spiritual estates as the peculiar high ways to heaven? What should they do? They teach, as you see here, that if a piece of flesh speaks well, a tongue will come out of it, which is not yet a tongue; item, that if a piece of flesh gorges and drinks well, a mouth and neck will come out of it; what walks and runs well, a foot will come out of it; what hears well, an ear will come out of it; what smells well, a nose will come out of it; and what suckles its mother's breasts, a child will be born. If the apple stands on the tree, a tree will grow from it. Are not these fine tongues, throats, ears, children, and apples?
(6) Yes, what nonsensical fools and perverse people they are, you say, how impossible things and useless work and effort they undertake? Yes, what else are they worth, who turn God's truth into a lie, and make of the gifts of God a service before God, which are given for the service of the neighbor; and do not want to be in the common state of faith, but noble, special priests, and something better than other Christians? So it serves them right that they become wonder-stricken and senseless, and take upon themselves vain labor and toil over impossible things, and only defraud the world of its goods and fatten their bellies, as the 14th Psalm v. 4. 5. says of them: "Will not the wicked know? who devour my people with their food, but call not on the Lord?
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They themselves fear"; that is, here and there they make consciences for themselves, because otherwise there is none; because they hold to works and not to faith.
7 To the other: Every member is satisfied and content with what it has, and does not ask whether another member is nobler. The nose is not as noble as the eye; nor do the two oppose each other in such a way that the nose is not angry if it is not the eye, but allows the eye its nobility and is pleased with it. Again, the eye does not gloat over the nose nor despise it, but is pleased with all things that other members have. Yes, as St. Paul also says, 1 Cor. 12:23, the dishonest members, of which we are ashamed, have greater honor than the honest. There we see how the hand and the eye of their Abel forget, and take care and manage to cover and adorn the dishonest members, and put their honor for that dishonor and shame as they like.
Now as the measure and honor of the members are unequal among themselves, so they are all equal in that they are members of the body, one as well as the other, and the eye may not say that it has more right to the body than the most honest member, nor may it boast that the body is more or higher than another; neither does it, but lets the body be common and equal to all the members. So also all Christians, whether strong or weak in faith, infirm or perfect, have one as much as another in Christ and his Christianity; for each one has Christ all his own, and I can boast as highly in Christ as St. Peter or the Mother of God herself. I also grant St. Peter that he is a nobler member than I, and pleases me well. Again, he does not despise me if I am a dishonest member; nevertheless, I am a member of the same body that he is, and have Christ as well as he.
(9) The saints of works are not able to do this; they must create sects and differences among Christians: the priests more than the laity, the monks more than the priests, the virgins more than the married couples, and those who pray and fast much,
more than they that work; and they that lead an austere life, more than they that live altogether. This is the devil and all misfortune, against which St. Paul teaches here. For there faith and love perish, there the simple are provoked to the works and states of faith; there all things become unequal: The clergy then want to sit on top, be honored alone and have their feet kissed, and neither honor nor respect anyone; yes, they want to pray for the poor Christians and become mediators between God and the Christians, and regard the other classes as nothing at all, just as if they alone were members of Christ and the closest, and want to make all the others members first of all by their works, and take money and goods enough for it. They are members of the devil and not of Christ.
(10) To the third: Each member does its work for the benefit of the other member and the body. For the eye sees where the hand should do and the foot should walk; the foot walks and carries the body, so that the eye is not harmed; and one member is always careful and busy for the other and not for itself; so that no finer example of love and good works can be found than in the members of our own body, in which God has written such a law of love with such living and powerful examples, which we carry daily on us and always have before our eyes: Just as a Christian man should be, directing his works not for his own benefit but for the benefit of others, and be busy and diligent there, so that there would be neither division nor sectarianism among us.
(11) But we are blinded, and neither see nor read such lovely examples in our own bodies; we go on and seek our own good works, that we may first help ourselves and be saved. This means that faith is not there and the heart does not know Christ; therefore it has no rest, it seeks to become devout and to be free from sin. But because it does not know that only the common faith does it, it begins such great strange works. Then the foolish people fall away, abandoning faith and love, thinking that this is the right way to heaven; then another begins another, and so on.
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until they become vain sects, and in the end they also exalt and despise themselves among themselves, think much of themselves without all measure, and want to be the best.
- The fourth: Each member, as St. Paul says in 1 Cor. 12:26, has compassion on the other when he is unwell or in pain, no differently than when he himself is unwell. Again, he rejoices with the other when he is well, as if he himself were well. And recently, no member lives or works for itself, and all are one another's subjects and servants, before the noblest serve the most; as if they should all say: I wish to be nothing else, it is enough for me that I am a member of the same body and have as much right and honor in it as the others all. Therefore I will not and must not work to become a member and partaker of the body, for I already have that ready, and it is enough for me: but my works are to serve the body and its members, my dear brethren and comrades, and I do not want to undertake anything special, nor do I want to cause discord and sectarianism.
(13) Behold, all true devout Christians do so, as is often said; and they that do not so do are false Christians, yea, worse and more hurtful than the heathen. For they do not cease, they make sects, and take things for their own and special, that they may blow themselves out, and think much of themselves before others, and so provoke in themselves the heathen of the simple, against whom St. Paul here and at all ends so faithfully warns us.
014 See therefore for thyself, that thou become a member in Christ, which thou canst become without works, but by faith alone. And if thou hast become one, and hast now a work according to thy measure from God, that thou mayest abide therein, and not be cut off again, nor think thyself better than others; but serve others thereby, and let their work and ministry please thee as thine own, though they be less; for faith maketh thee equal unto all, and every man equal unto thee etc. This is what St. Paul wants here in this epistle, that each one should not think too much of himself, but should be moderate.
He is only after God has distributed the measure of faith. As if he should say: Let every man count this his own work, and do it, if he have grace to do it; but let him not exalt himself above those who have not the same grace, but have another; and let him also accept their work, and let him count it as he ought to count it, that is, that he also recognize and accept a grace of God, and know that God distributes the measure of faith and such grace in many ways, not in one; Therefore, he also uses such words here and calls it all God's grace and the measure of faith, so that no one thinks of his alone as God's grace and the measure of faith, as do the special ones. It is the same God, Spirit, Lord, he says in 1 Cor. 12, 5, 11, who works both this and that, both great and small, both in you and in me, in one faith, love and hope.
(15) How noble, precious and necessary this doctrine is, is not to be said; it proves, alas, all too much the miserable misery in all Christendom, with sects of innumerable names so dissolved that nowhere appears neither body nor members, neither faith nor love. For such unity of mind in the various gifts of God cannot suffer human doctrine beside itself; therefore it is impossible that our spiritual masters' status and doctrine should exist with this unity; one must lie down.
16 You may understand the measure of faith itself to mean that it is given to one more strongly and to another less strongly, as God distributes it. But I consider that St. Paul calls it the measure of faith in the understanding, that faith brings with it, as a chief good, the other gifts, that therefore it is called the measure of faith, and not the measure of our will or merit, that we have not earned such gifts; but where there is faith, God honors the same faith with some gifts, as a gift or surrender, as much as he wills; as he says 1 Cor. 12, 11: "He divideth to every man according to his will"; Eph. 4, 16: "Every member according to his measure." For this very reason he also says: "There are various gifts, not according to our merit, but according to grace,
334 D. 8, 22-24. On the other Sunday after Epiphany. W. XII, 450-452. 335
which is given to us; so that grace, like faith, brings with it such noble jewels and gifts, to each his measure, that works and merit are thus everywhere excluded, and we are directed by works only to our neighbor.
If anyone has divination, let it be similar to faith.
(17) Here he tells some of the gifts, that is, the works of the Christian members, and puts prophecy or divination first. Prophecy is of two kinds: one that tells of things to come, as all the prophets in the Old Testament and the apostles had; the other is interpretation of the Scriptures, as 1 Cor. 14:5. But because the gospel is the last sermon and prophecy before the last day, in which it is clearly prophesied what is to come, I do not think that St. Paul is speaking here in any other way than of prophecy, as he says in 1 Cor. 14, namely, by interpreting the Scriptures. For such prophecy is also a common, constant, useful gift for the Christians; but that prophecy is strange. He also indicates this himself by saying, "Prophecy should be similar to faith," and no doubt means the Christian faith of that time. Now no other faith nor doctrine will ever come. If the prophecy is to be even and according to this common faith, it is clear enough that he does not speak here of the prophecy of the things to come.
(18) This is his opinion: Let those who have grace to interpret the Scriptures see that they interpret them in such a way that they rhyme with faith, and do not teach anything contrary to what faith holds; just as he says in 1 Cor. 3:11, 12: "The foundation is laid, and let no one lay any other foundation; but let each one see to it how he builds on it, so that he does not build on it straw, hay, and wood; for this does not rhyme with such a foundation, but with gold, silver, and precious stones. Hereby is all doctrine and interpretation of the Scriptures utterly rejected, which lead us to our works, and under the name of faith to false Christians and works.
make holy. For that which teaches us to cast out sin, and to become blessed and devout, and to have a good conscience before God, other than by faith alone without all works, is immediately no longer similar to faith and does not rhyme with it; as there are also all monastic lives and the appearance of poltergeists, of purgatory and the like.
19 But notice that St. Paul here does not pay much attention to the prophecy that speaks of future things, as they were in these last times of Lichtenberger, Abbot Joachim and also almost all of Apocalypsis. For such prophecies, although they are pleasing to the imagination, that they indicate how kings, princes, and other states of the world will fare, are nevertheless unnecessary prophecies in the New Testament, for they neither teach nor improve the Christian faith. Therefore it is almost one of the least gifts of God, and sometimes comes from the devil. But to interpret the Scriptures is the noblest, highest and greatest gift of prophecy; for even all the prophets of the Old Testament are called prophets, because they prophesied about Christ, as Peter says in Acts 3:18 and 1 Peter 3:18. 3, 18 and 1 Petr. 1, 10; that they led the people in their time in the faith by interpretation and understanding of the divine word; much more than that they sometimes proclaimed something from kings and worldly rulers, which they also practiced themselves and often failed to do. But this they practiced daily, and did not fail; for faith was not wanting, to which their prophesying was like.
020 Now this is a mighty word, that here he makes faith the master, judge, and rule of all doctrine and prophecy, and that all should be subject to it, judging and abiding by it. Therefore see what St. Paul makes for doctors in the holy Scriptures, namely all who have faith and no one else; they are to judge and pass judgment on all doctrine, and their judgment is to apply equally to the pope, concilia and all the world. For faith is and shall be
*) These words are not found in f g, but instead of them "and the like". D. Red.
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a lord and god above all teachers. From this you see how the spiritual state acts, which does not leave such judgment to faith, but has taken it to itself, and has given it only to the power, the multitude and the worldly height; but you know that the pope, the council and all the world are subject with their doctrine even to the least Christians, even if it is a child of seven years, who has faith, and they are to accept the same judgment about their doctrine and laws; as Christ also says Matth. 18:10: "Take heed that ye despise not the least of them which believe on me"; item John 6:45: "They are all taught of God." Now it is not fitting to despise him whom God himself teaches, but everyone should hear him.
If anyone has an office, let him wait for it.
21 This is the other gift, to have ministry. This ministry was among the Christians, to serve the poor widows and orphans and to distribute the temporal goods among them, as St. Stephen and his companions were, Acts 6, 5. 6, 5, as the stewards and provosts in the monasteries should be now; item, those who waited on the apostles, prophets, preachers, and teachers, and served them and were at their hand, as the women were who followed Christ and served him from their possessions; item, as Onesimus, Titus, Timothy, and other disciples of St. Paul. They had to provide the temporal food, so that the apostles and preachers might be free to devote themselves to preaching, teaching and praying.
22 But now we see that spiritual rulers are princes and kings, and not only do they not wait for preaching or praying, but they also do not distribute the temporal goods for the poor, widows or orphans, but kill them for their own glory, so that they neither prophesy nor serve, and yet sit in the same place and have the name, so that they might oppose the right preachers and servants, persecute and destroy Christianity, and devour the goods of the same for their reward.
If anyone teaches, let him wait for teaching. If anyone admonishes, let him wait for admonition.
- Of these two gifts, it is said in the epistle at Christmas Eve Mass, Titus 2: Teaching is to instruct those who do not yet know the faith and the Christian life; but exhorting is to provoke, stir up, urge, punish and implore those who now know and understand, by constant perseverance; as he says in 2 Timothy 4:2: "Stop, punish, rebuke, implore, so that Christians will not become lazy, sluggish and idle, because they now know what to do, as it is commonly done. But for these teachers and exhorters, prophecy is a supply; for he who interprets the Scriptures gives and gives into the hand what is to be taught and exhorted; that prophecy may be the fountain and source of all teaching and exhortation.
If anyone gives, he gives foolishly.
(24) This giving is said of the common goods, which were given together, as into a common treasury, under the hand of the servants and officers, of whom it is said above that they give of it to the teachers, diviners, poor, widows, and orphans; as it was also commanded in the Old Testament, that over all the annual tithes which were given to the Levites, they should set apart a special tithe every three years for the poor, widows, and orphans etc. Now such giving in the New Testament is not ordained by name, nor is it written in law; for it is a time of grace, when everyone is exhorted to do it voluntarily, as Paul says in Galatians 6:6: "He that is instructed in the word ministereth all manner of good to him that instructeth him"; item v. 10: "Let us do good to every man, but most of all to the fellow believers."
- But this giving should be simple, that is, free of charge, in honor of God alone, not seeking favor, honor or pleasure in it, and not putting one before the other, giving much or even to the one whom you favor, and giving nothing to the other, because you have no grace; as hitherto the benefices and fiefs are divided according to friendship, favor, money, honor and pleasure, and as also almost all fiefs are endowed for the sake of purgatory and hell; but freely, freely shalt thou give, nothing esteemed, nor sought, nor desired, for
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that it pleases God and these people need. Behold, this simplicity is famous from St. Paul in many places; for stiffens also strangely. Although giving is abundant, but all is lost, because it is not given in simplicity, as there are all the monasteries, and all that is endowed. And just as it is not given in simplicity, God does not allow it to be used in a Christian way. It is given unchristianly, it must be used unchristianly, as Micah says Cap. 1, 7: "It is gathered by fornication, with fornication it must perish again." But he means spiritual fornication, that is, unbelief, which does nothing simple.
If someone governs, let him be careful.
(26) This governing or presiding is also to be understood of all the common offices of Christianity, not of the worldly rulers, as there are heads of households and princes; but of those who preside over Christianity, as he says 1 Tim. 3:5: "He that knoweth not how to preside over his own house, how shall he preside over the church of God?" Now these are the ones who are to see over all offices: that the teachers wait for their office and are not tardy; that the ministers distribute the goods rightly, and are also not lax in punishing sinners and putting them under ban; and so henceforth see to it that all offices go rightly. This should be the office of the bishops; therefore they are also called bishops, that is, overseers and antistites (as St. Paul calls them here), that is, overseers and governors.
27; To these it is especially due that they be careful, not for themselves (which Christ forbids Matt. 6:25), but for others, that it be a care of love and not of selfishness. For since it behooves such a one to look after everything, and to manage and drive everything, and everything is up to him, as it is up to the carter to make the horse and cart go: he must not be tardy, sleepy, nor lax, but brave and careful, although all the others would be tardy and not careful; for where he wants to be lax and tardy, none of the other offices will not be fresh at all, and will proceed as if the carter were asleep on the wagon, and lets horse and wagon go as they should.
There is no good to be expected or hoped for, especially in such dangerous roads and paths as Christianity has to travel among the devils, who would like to overthrow and kill them every moment.
28 How does St. Paul thus reverse the order, that he does not put ruling first and foremost, but lets prophecy come first; then serving, teaching, exhorting, giving; and puts ruling last of all among the common offices, that is, in the sixth place. The Spirit has undoubtedly done it for the sake of the future abomination, so that the devil would establish a loud tyranny and worldly power in Christendom; As it is now, that ruling is supreme, and all that is in Christendom must be guided by tyranny and its will, and all prophecy, ministry, teaching, exhortation, and giving must perish before this tyranny is broken off, that it may be guided by prophecy, teaching, and other offices.
- but we are to know that nothing is higher than the word of God, which is the office above all offices; therefore the office of government is his servant, who is to stir it up and awaken it, as a servant awakens his master in his sleep, or else admonishes him of his office; that it may stand that Christ saith Luc. 22:26, "He that will be greatest among you shall be your servant; and the first shall be last." Again, the teachers and diviners are to be obedient to the ruler and follow him, and also let themselves be brought down, so that all Christian works and ministry may be another's servant; so that what St. Paul teaches in this epistle may also remain. Paul teaches that no one thins himself out as the best, and exalts himself above others, and thinks more highly of himself than is to be thought of; but let one office and gift be more noble than the others, but yet let each serve and be subject to the others with it; so that the office of government is the least, and yet all the others are subject to it, and in turn serves all the others with its care and attention. Again, divination is the highest, and yet follows the governor etc.
If anyone prays mercy, let him do it with pleasure.
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(30) The preceding six pieces pertain to the common government of Christendom, which is now called the ecclesiastical state. Now he continues, and counts pieces that concern everyone in Christendom. But the six parts mentioned are not to be fully separated from one another, so that each must have its own person; for he who prophesies is also able to teach, to exhort, to serve and to govern, and so on: But that each one may see to what he is called, to one or to two, that he may wait for the same, that he may not thereby exalt himself above others, as if he were the best, and make special sects out of common gifts of God, but remain in common equal faith, and let the gifts of one serve and be subject to the other.
(31) Mercy is all kinds of good deeds done toward one's neighbor besides the common tax, which is mentioned above; for the apostle speaks here in Hebrew, in which language hesed, that is, mercy, is actually called beneficium in Latin, eleemosyna in Greek, Wohlthat in German, and now in custom it is called alms; as Christ also uses the same in the whole Gospel, Matth. 6, 2: "When you do your alms", that is, your charity; and Matth. 12, 7: "I am pleased with mercy, and not with sacrifice"; and Luc. 10, 37: "He who did mercy on him", and the like, since mercy always means as much as charity. And Matth. 5, 7: "Blessed are the merciful."
32 Therefore St. Paul wants to say: He who has grace to do good to others, let him do it with joy and gladness; as he says 2 Cor. 9, 7."God loves a cheerful giver," and lays himself out in the same place, saying, "Not out of sadness or need, that is, so that he will not tremble, shake, and be slow and slow to give, seeking here cause and there cause, that he may not give, or so give that one may not be glad of him, and so sour it, before he is talked out of it; but should be willing and ready; as Solomon also says Prov. 3:28, "Say not unto thy friend, Go, and come again; tomorrow will I give thee, if now thou canst give it well." Qui cito
dat, to dat. Rursus: Tarda gratia non est
gratia. He who gives soon is slow to give; but slow beneficence is no beneficence. Therefore the word hilaris does not mean cheerful, but he who does it gladly, merrily, willingly and with love, that not much asking nor hurrying and stimulating is allowed.
Love is not wrong.
(33) How indeed can the apostle describe the badness and the rightness of every thing? The badness of prophecy is when it does not rhyme with faith; and this is the common accident and fare of all prophecy. The common accident of service is that one is tardy in it, and always another work seems better. The common accident of teaching and exhorting is that one does other things than teach and exhort, but rather fools around with human gossip. The accident of giving is that it is seldom done out of simplicity. The rulers generally look for safe and lazy days, so that they do not have to worry and toil. Charity is seldom done with desire and a willing heart. So also pure love is a strange thing on earth. It is not that love is impure in itself, but that it pretends to be love and there is nothing behind it; as St. John also says in 1 John 3:18: "Brothers, let us not love with the tongue alone, but with action and truth."
Now those who in their conscience feel their hatred, and yet pretend to be lovely, and such gross hypocrisy, are far from this saying. St. Paul means the free spirits who go about as true Christians and know well what to say about Christ; but are careless in their works, do not see how they do not take care of their neighbor at all, do not help the needy, do not punish the wicked, let everything go as it goes, and bear no fruit of their faith, but the true word of God chokes with them, like the seed among thorns, as Christ says. But what true love is, is sufficiently said elsewhere.
Hate the bad.
35 This is a great piece of love and strange; for the hypocrisy and false love
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This is a great blindness, so that we keep silent, look through our fingers, and even laugh and be pleased when our neighbor does evil, and do not want to anger or offend him by hating his evil, punishing him, and doing away with him, especially when it costs life or limb, as when one should touch the vices of great men. This is certainly a colored love. For St. Paul does not speak of hatred in the heart alone, but that it should be demonstrated outwardly by words and deeds. But true love pays no attention to how good a friend is, how useful his favor is, how honest his company is, how horrible the enemy is: it hates what is bad in him, and punishes it, or flees from it, be it father, mother, brother, sister, or whoever it may be. Evil nature also loves itself, and does not hate what is evil in it, but covers it up and adorns it: what is anger must be called seriousness; what is avarice must be called prudence; what is wickedness must be called prudence.
Hang on to the good.
The other part of righteous love is that it adheres to the good, even if the worst enemy does it and is most repugnant to itself. For it makes no distinction between persons, nor does it fear whether it will suffer. But false love may well leave its friend's good for the sake of favor, honor, or benefit, if persecution or danger rises above it; not to mention that it should cling to the good of its enemy, and hold and stand by it; but if it is repugnant to it, it will not do so, however good it may be. Summa, the saying: The world is false and full of unfaithfulness, item: Good words and nothing behind them, indicates that nature has nothing but false, colored love, and that there is no right, pure love without the Spirit of God. The verse Ps. 15, 4. has finely summarized these two pieces: "He does not respect evil, but the godly he honors greatly", that is: He clings to the good, even if they were enemies, and hates the bad, even if they were friends. See with these two pieces among the people, how they hold themselves against one another with lending, buying, giving, punishing, teaching,
Suffering, stretchers etc., you will probably see how it is vain color and glitter.
Be kind to one another with brotherly love.
This is the proof of love in the highest part, that Christians should have a special love for one another, above the common love for other people; for the word "kind" means the love that fathers and mothers have for children and brothers among themselves; as if to say, "You Christians should not only love one another, but each should be warm, motherly, fatherly and brotherly toward the other; as St. Paul boasts that he was among those in Thessalonica, 1 Thessalonians 2:2. Paul boasts that he was among those in Thessalonica, 1 Thess. 2, 7. As Isaiah also proclaimed of the apostles in the last chapter, v. 13, saying, "As a mother is kind to her son in her womb, so I will comfort you. So also saith St. Peter 1 Ep. 3:8, "Be ye kind one to another, cordially." Now, what such kind brotherly love does, suffer, and bear to one another, learn from a mother in the flesh toward her child; so Christ also did to us, and still does, that he bears us imperfect, imperfect, frail, sinful people, so that it seems as if we were not Christians; but his love makes us Christians, regardless of our infirmities.
One precedes the other with reverence.
(38) This involves the love and kindness of Christ toward us, that we should hold one another up and glorify one another for the sake of Christ who is in us. And suffer not that I should despise any man for his infirmities; but think that my Lord dwelleth in the weak vessel, and honoureth him with his presence. If then Christ esteems him worthy, to whom he is gracious and cordially favorable, that he has as much in Christ as I have, then I must bow down before him and honor him, as my Lord's living temple and throne. Why do you care how small the chair is where the Lord sits? Is it not too small for him to sit on and honor him, why will you servant not honor him?
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Do not be sluggish in your undertaking.
(39) To undertake is to do all sorts of things, or business, to do and to do, which is godly; therefore St. Paul would have us to be valiant, stedfast, and busy. Not as they that begin one thing to day, another to morrow, are easily wearied and weary of any thing, but as they that begin a good thing quickly and with great earnestness, whether it be disciplining the body, praying, reading, fasting, giving, serving, or what it be; But when they have done it two or three times, they grow weary and do not carry it out; for the first rut has subsided, as a rash subsides when it is atoned for; so they become vain, unstable, unfit people:
Be fervent in spirit.
(40) The forwardness and soft courage is also eager to begin much, and wants to do it all at once; but in the beginning it becomes dull and soft, and even lets go of itself, keeps silent where it feels opposition, disfavor and persecution; therefore it is a carnal fervor in divine things, which does not last. But spiritual fervor increases the more it creates and drives; for the spirit's nature is that it does not grow weary, yes, by standing idle it grows weary and tired, by working it grows strong. But most of all he becomes fervent through persecution and resistance: therefore what he starts, that goes on and comes through, even if all the gates of hell would stand against it.
Send yourselves into time.
41 Some books have: "Serve the Lord", because in Greek kero and kyrio are almost the same, and one means "time", the other "Lord". Nor do I know yet which is the best; it may well say, "Serve the time," that is, "send you into the time"; so it is not bad, "Serve the Lord." Every man take what he pleases. Serve the Lord means this much: whatever you do, do not let it seem to you otherwise than as if you were doing it to the Lord Himself, and thus serving Him; and do not seek your own glory in it, nor indulge in it for the sake of men's fear or favor, as if you were serving the Lord.
Nehemiah 2:20, when they were building the temple, said, "We are servants of God from heaven. With this they answered those who wanted to hinder them, as if to say, "Let us not serve ourselves with this, nor do we honor ourselves, but God from heaven. But I remain with this: "Send yourselves into the time." This is so much to say: "Be guided by the time, and use it well, that you do every thing in its season; as Solomon says Ecclesiastes 3:3, 4: "There is a season for building, and a season for breaking up; there is a season for weeping, and a season for laughing." Henceforth, every thing has its season; that is, be free and not bound by any time, that you may do as and what comes to you, as the first Psalm says, v. 3: "He will give his fruit in his season."
This is a noble, fine doctrine against the saints of works, who bind themselves to time in such a way that time must conform to them and fit itself into their being. They have their appointed hours, so to pray, so to eat, so to drink, so to do and so to live. If thou shouldest come to such a one in thy greatest need, that he should help thee, behold, thou wouldst perish before he would leave his things and help thee. Behold, he does not send himself into the time, that is, he does not do as the time suggests, as he should; but lets the time go by, in which he might have done a work of love, and so the time must direct itself after him. But this never happens; for nothing comes to them that would be good to do, because they let everything pass by and remain attached to their things. For they laugh when they should weep, and again, and are sad when they should be happy, praise when they should reproach, and so on: all their things are untimely, and it happens to them that they miss all time by this very fact, that they have all their things so certainly bound up with time. So does the world.
Be joyful in hope.
- this would be a piece to send in time; for the wicked are glad when they have good things, and honor, and chamber.
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have enough, but grieve when the weather turns. Therefore their joy is an untimely joy, and their sorrow an untimely sorrow; rejoicing when it is sorrowful time, and sorrowing when it is joyful time. But Christians are skillful in that they have no joy in temporal sufficiency and comfort, but only in God; therefore they rejoice most when it is most grievous according to the flesh. For God is so much the closer to them with His future goods, as much as the temporal ones continue to turn away from them. So St. Paul also counts the joy under the fruits of the spirit, because the flesh does not bear such joy; and Rom. 14, 17 is called "joy in the Holy Spirit".
Patient in tribulation.
44 The gospel gives Christians evil days and the cross everywhere. Therefore it equips us with divine weapons, that is, it does not teach us how to get rid of calamity and have peace, but how to remain under it and overcome it; that it will not be averted by our doing and resisting, but that it will work itself weary and tired on us, and drive us until it can no longer do so, and will cease from itself and fall away powerless; like the waves on the water at the edge, and drive back from themselves and disappear. It is not a matter of giving way, but of persevering; this is also what is said in Advent.
Stop at prayer.
(45) What prayer is, is sufficiently said in the third epistle of Advent, that St. Paul does not call it much babbling out of the prayer-books, or babbling in the church. You will never pray anything good out of a book: you may well read from it, and instruct yourself how and what you should ask, and set yourself on fire; but the prayer must go freely from the heart, without all made and prescribed words, and must itself make words after which the heart burns. He especially says that we should persevere in prayer, that is, not cease or become lazy, if it does not come as soon as we ask; for the very best thing in prayer is faith, which is based on God's
He is not a man who relies on the promise that he will be heard as he has spoken. Faith, however, does not receive what it believes as soon as it has received it; rather, it is drawn back and stands as if it wanted to turn back, and yet it comes. Of such a halting, Christ makes a fine likeness of Luc. 18, 1. ff. of the evil judge and the lust of the friend. He teaches to have faith in prayer everywhere, Matth. 21, 22: "Whatever you ask, believe that you will receive it" etc.; Matth. 7, 9: "Who is there among us that offers a stone to his son? etc.
Take care of the holy need.
46 This is well done. We desire and seek daily for the saints to take care of our needs; hence there is so much pen and altar and service of saints in all the world: St. Paul teaches that we should take care of the saints in their needs. But it has happened to us, since we despise the living saints who may be ours, that we go and seek the dead saints, and seek our need from them. Thus St. Paul refers to the saints on earth, that is, the Christians, and calls them "saints" in honor of the word and grace of God, through which they are holy without any works in faith.
For it would be a great shame and blasphemy against God if a Christian were to deny that he is holy, for in doing so he would be confessing that Christ's blood, God's Word, Spirit and grace, and God Himself are not holy, even though God has directed and placed everything on him to be holy. That is why St. Paul freely calls himself a saint, Col. 1, 26: "To me, the least of all saints, this mystery is commanded" etc. And 1 Tim. 5, 10. he wants to have such widows who have washed the feet of the saints. So also the 86th Psalm v. 2. says: "Keep me, for I am holy"; and St. Peter 1 Ep. 1, 16. draws from Moses and says: "Be holy," says God, "for I am holy." That therefore this little word "holy" is used in Scripture only of the living. But we have had other books to read than the Scriptures, therefore we have fallen into blasphemous humility through our deceivers, that we only sanctify the dead.
348 D- s, 37-39. On the other Sunday after Epiphany. W. xii, 468-47" 349
It is the highest presumption that any of us should call ourselves saints; yet every one wants to be called a Christian, which is higher than saint, since Christ is the Most Holy, and a Christian is called after Christ, that is, after the Most Holy. The shameful abomination called the Exaltation of the Saints helped to bring about such misery. The pope has helped to make people think that only those are holy who are dead or elevated and have earned this by works. But how often the devil will be exalted for a saint, and we will consider those as saints who belong to hell!
(48) Now that St. Paul mentions these necessities of the saints, he does so that he may the more provoke and kindle us to do good to Christians, because we are inclined to serve the saints, and esteem great what we put on the saints, as is true. But he shows us the real saints, namely, those who are in need, that is, they seem to be nothing less than saints, but poor, abandoned, hungry, naked, imprisoned, dead people, who need everyone's help and cannot help themselves, and who are also considered wretched and wicked before the world, as being worthy of all misfortune; therefore there are many other saints than we seek with our gazing toward heaven and call upon them to help us. Christ will also bring forth such saints on the last day and say: "Inasmuch as you did it to the least of these, you did it to me," Matth. 25, 40. Then the great servants of saints will stand up in shame and be frightened by these saints, whom they do not want to see in life, as they were guilty of; and the saints will not help them, whom they were not* guilty of serving and yet have made idols out of them.
Strive to be happy to stay in the hostel
(49) Here he begins to recount some of the needs of the saints, and teaches how to take care of them, namely, that it should not be done with words alone, but with the
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That is, to give them shelter where they need it. This includes all other bodily needs, such as feeding the hungry, watering the thirsty, clothing the naked. For at the time the gospel began, the apostles and their disciples did not sit in castles, monasteries and convents, torturing people with letters and commandments, as the bishops do now; but went about the countries as pilgrims, having neither house nor yard, neither room nor place, neither kitchen nor cellar: Therefore there was need here to shelter the saints and to serve them, everywhere enough that the gospel might be preached, or what other need there was in their suffering and torture.
Bless those who persecute you.
50 Because he has just remembered the need of the saints, he also introduces that one should be Christian also against the persecutors, from whom the need of the saints comes in great part. And notice that this is not a counsel, but a commandment and fruit of the Spirit, that one should love one's enemies and do good to them and reproach them; so that you do not think that it is only advisable for the perfect to bless their persecutors, as we have been taught until now; for Christ, Matt. 5:44, also teaches all Christians to do this as necessary. But the "blessing" or benediction is to wish the persecutors all good in body and soul. So when the enemy attacks your honor, you should say: God honor you and protect you from all harm; when he attacks your property, you should say: God grant you happiness and blessedness; and so on.
Bless and do not curse.
(51) This is spoken in general to all, whether they be persecutors or not, saying, Not only bless those who persecute you, but let your whole life be so conducted that no one curses, but blesses everyone; that you wish no one harm, but everyone good. And this because we are children of blessing and, as St. Peter says 1 Ep. 3, 9, called to blessing, that we may bless the
350 L. 8, W-42. On the other Sunday after Epiphany. W. xii, 470-473. 351
Blessing, with which all the world is blessed through Christ: Genesis 22:18: "In your seed shall all the families of the earth be blessed. For it does not rhyme that a Christian should curse even the worst enemy and evildoer, since he is commanded to speak the gospel in his mouth. The dove did not bring poison, Gen. 8:11, nor a thorny branch in its mouth to Noah in the ark, but an olive branch. Now the gospel is nothing else but a sweet, blessed, peaceful, wholesome word, which brings blessing and grace to everyone in all the world; therefore there may be no curse beside it, but blessing. Therefore a Christian mouth must be a blessing mouth, not a cursing mouth; but if it is a cursing mouth, it is not a Christian mouth.
(52) But here there is a difference between cursing and scolding or punishing; for scolding and punishing is much different from cursing and scolding. "Cursing" is actually wishing something bad to come upon someone. But "to rebuke" or "to punish" is to be angry about and against the evil that has already happened and is already there, so that it may be done away with. Finally, cursing and scolding are opposed to each other: cursing desires that evil and misfortune come; scolding desires that evil and misfortune go away. Therefore we read how Christ also curses and punishes, and calls the Jews viper-bred, children of devils, hypocrites, blind fools, liars etc. But he does not curse that such evil should exist, but would that they were rid of it. St. Paul also does this and calls the sorcerer the child of the devil and full of all mischievousness. Item: "The spirit punishes the world for sin" 2c, Joh. 16, 8.
(53) But there is a strong objection that the saints in Scripture often not only rebuke and punish, but also curse. For Jacob, the archfather, curses Reuben, Simeon and Levi, his sons, Gen. 49, 7. So Mosi's law is a large part of cursing, especially Deut. 28, 15, and commands the curses to be done publicly on Mount Ebal, Deut. 27, 13. How many curses are in the Psalter? especially Ps. 109. Item, how David curses Joab, his commander.
man, 2 Sam. 3, 29. How bitterly St. Peter curses Simon, Acts 8, 20: "Your money be damned with you." St. Paul curses the deceivers of the Galatians, Gql. 5, 12: "Oh that they were cut off"; and 1 Cor.
16:22: "He that loveth not Jesus the Lord is accursed to death. Item, Christ Matth. 21, 19. curses the innocent fig tree. Item, 2 Kings 2:24, Elisha curses the boys of Bethel. What do we want to say about this?
- Answer: Here you must separate love and faith. Love should not curse, but always bless; faith has power and should curse. For faith makes God's children and stands in God's stead; but love makes servants of men and stands in servants' stead. Therefore there must be spirit here; if not, no one can rightly understand nor need or follow such an example of cursing. And so it happens here that cursing happens against cursing: God's cursing against the devil's cursing. For where the devil, through his own, interferes with, corrupts or hinders God's word, the blessing of God, which comes through the word, is increased, and vain cursing is brought about before God. Then it is time for faith to break forth, to curse, and to desire that such cursing and hindrance perish, so that there may be room for the blessing of God.
- as if someone now curses that God will eradicate and destroy the pontifical, priestly, monastic and nunnery with foundations and monasteries, let all the world say, amen, because God's word and blessing is cursed, condemned and prevented in all the world by such devilish specters; for in such one cannot practice love.so poisonous, evil, devilish thing it is; the more one serves them, gives way and is at their will, the more hardened they become, and both rage and rage against God's word, spirit, faith, love; therefore Christ also calls it Matth. 12, 31. a sin against the Holy Spirit, which will never be forgiven; and St. John says 1 Ep. John says 1 Ep. 5, 16, that it is a sin to death, for which one should not ask; because it is lost, they do not want to suffer love nor service, without which they remain in their abomination, help, strengthen, honor and elevate. What else to do with them
352 L. 8, 42-44. on the other Sunday after Epiphany. W. XII, 473-475. 353
They blaspheme and condemn, saying that it is not love or faithfulness from God that is done to them, but bitter hatred and envy from the devil, and that it is not the word of God, but lies, heresy and error of the devil.
(56) In sum, this cursing is a work of the Holy Spirit that serves God alone, and is a work commanded in the first commandment, apart from and above love. For where God is called to show no good work or love to anyone, one is never obliged to love; for his will is to take precedence over all the good works and love that I could do for my neighbor; and if I could make all the world blessed in one day, and it were not God's will, I should not do it. So I shall neither bless nor do good, nor show any love to anyone, if God wills it and says so. That the measure of love toward one's neighbor may be the word of God; just as the first commandment is the measure of all the other commandments, so that against the commandments of the other table I may kill, rob, take away wives and children, disobey father and mother, where it is God's honor and will, according to the first commandment; as the people of Israel did to their enemies, the Gentiles. So also the spirit can and sometimes does works that are considered to be against all God's commandments. But they are only against the commandments of the other table, which point us to our neighbor, and according to the first three commandments in the first table, which point us to God. Therefore, first become a Peter, Paul, Jacob, David and Elisha, so you may also curse in the name of God with great merit before God.
Rejoice with the joyful, and weep with those who weep.
57 These two things may also be connected with what he says above, v. 13: "Take care of the needs of the saints"; which he has deleted so far, and also taught to keep the persecutors right, from whom such needs and needs come several times. But I think he is speaking here in general, how we should make ourselves even with everyone, and send ourselves into their cause, since it is well or bad for them, whether they have no
We have need of this, that we, as common servants of all the world, accept everything that concerns everyone, so that we may entice and provoke them all to the gospel; as he also says more about such acceptance.
(58) Now if any man be merry, let us not look upon him sore, as the hypocrites do, who, desiring to be something more solid, with their unseasonable earnestness, present themselves only wise and holy, and make fools and sinners of all that are merry, and look not upon them sore; but let their joy please us, if it be not contrary to God. So that a father is happy if his wife is healthy, pious and pleasant, and if a child is born, item, if his child is pious and sensible; and so on, if it is good for him in soul, body, goods and honor, and for his own, as for ourselves. For these are God's gifts, which He gives, says St. Paul Acts 14, 17, that he fills the hearts of the children of men with joy. Even though many of these gifts and joys are badly needed, they are not the less God's gifts, which are not to be condemned with sour looks, as if one did not want or should not have them. Again, we should weep with him when he is in trouble, as if we ourselves were in trouble; as we read that David wept and mourned over Saul and Jonathan and Abner, 2 Sam. 2, 17, 3, 33; item, as Paul Phil. 2, 27 takes care of the sick Epaphroditus as his own etc.
Have the same courage and sense among yourselves.
(59) Earlier, in v. 10, he spoke of having one mind in spiritual gifts before God, that each one should please the other's office and gift and be good. Here he speaks of outward and worldly conduct in the sight of men, in which each one should also be pleased with the other's position, conduct, office and work, and let no one think himself better than the other; because a cobbler's servant has the same Christ as a prince and king, a woman as well as a man; so that even here, in such outward and diverse ways and differences of men, the one faith and spirit is nevertheless the same.
- but this doctrine has long since perished, princes, lords, nobles, empires.
354 L. s, 44-46. On the other Sunday after Epiphany. W. xn, 475-478. 355
and mighty men are reflected in themselves, and have the sense that they alone are people on earth; and among themselves also one wants to be higher, nobler, more honest than the other, and there is such a variety of sense and conceit among them that the clouds in the sky are hardly so varied and strange; do not keep one sense and conceit in this variety of outward difference, nor let the other state or being think itself so good and so well liked as theirs; mine is the best alone here, everything else stinks. Accordingly, the coarse peasants also come in with boots on: a baker wants to be better than a balbirer, a shoemaker nobler than a bather. But if one is not born in wedlock, he is not fit for the trade, even if he were holy; here one must bring birth certificates, and the nature is also so divided that many a conceit and own mind are as masters and servants. How should these be of one mind in spiritual offices and goods, who are so unequally minded over such base, poor, temporal beings? It is true that there must be such different ranks, creeds and crafts on earth; but it is heathenish, unchristian and worldly that people cling to them with conceit, and that one Christian thinks himself better than another for the sake of such filth, and does not see how he is equal to everyone inwardly before God.
(61) Yes, it is not only unchristian, but it is effeminate and childish. The women may well let themselves think that one is better than the other, if one can stick the spindle needle (pin) a bit too far, or put on the hood a bit too far than another, and probably for even lesser things; and no one thinks that she is a woman (that I say no more) as well as another. Children do the same thing: each one likes his buttercream best, and his little bird is the most beautiful; if not, then he cries until he has the most beautiful one. It is just such a thing as that of wives and children, and of the world, since this one is the most powerful, this one the most Christian, this one the most noble, this one otherwise, that one so born and so earned: this one highly learned, that one respectable; and for the sake of such
*) b c
For the sake of differences, hatred, murder, and all miseries may arise: so hard is their mind attached, every one to his own; nor are they Christians, with such divided, unequal, and various minds.
Do not pay attention to what is high, but make yourselves even with what is low.
022 Then he transfigured himself, and rebuked all manner of conceit. For as I have said: Every man's way pleases him, therefore the land is full of fools. But when a man sees that another is superior, he has no peace; he would gladly be like him. Therefore, against this teaching of St. Paul, he holds both: against the lowly or his own kind he pleases himself best of all, and his own is the most exquisite; but against his unequal he cannot consider himself the best; therefore he strives for it, and respects only what is such a high, exquisite thing. All this is done by the unequal mind and spirit in the heart, which is not satisfied with the common Christ and is attached to such outward differences. Not so, but does not respect what is high in the sight of the world. As if he should say: There must be such a difference on earth, one being high and another low. Not all things can be gold, nor all things straw; but yet all things should be equal among these unequal things; even as God acts equally in them, and gives his word and his Spirit both to the lowly and to the high. Paul does not use the word "respects" in vain. To have high things is necessary and harmless; but to esteem them, to turn one's heart to them, to boast of them, and to think well of them against those who have them not, is heathenish.
But make yourselves even with the lowly.
That is, do not despise what is lowly in status and nature. Do not say they should elevate the lowly or do away with it; for God also needs them, indeed, the world cannot do without such lowly statuses. Where would the rich and powerful be if there were no poor and lowly? As the feet carry the body, so the lowly carry all the high classes. Therefore, as the body holds itself against the feet, so shall the lowly hold themselves.
356 L. 8. 46-48. on the other Sunday after Epiphany. W. xii. 478-4so. 357
To hold high things against the lowly, not respecting nor esteeming the high things which they have, but directing themselves according to the same, and taking pleasure in the things which the lowly are and have; for this leveling with the lowly is also spiritually spoken of conceit in the heart. So Christ also did. All that was high in him he did not cast away nor deny, but did not esteem it, nor boast against us; but made himself lowly to us, not despising us, and serving us with his high character.
Don't think of yourselves as smart.
Here one has stopped reading in this epistle in the church, therefore we want to run over it recently completely. This own prudence is the stiff mind in worldly things, which does not let itself be told, wants to know everything better than anyone can say; it should be right and well done, what it has in mind, and gives way to no one. But a Christian should be so flexible in such matters, and gladly give way, let everyone be right, because it does not concern God's word and faith, but temporal good, honor and friends.
Do not repay evil with evil.
- In v. 14, where he teaches that one should not curse, he says of those who cannot avenge themselves nor do evil again, for they have nothing more without cursing and wishing misfortune on those who are too powerful for them. Here he speaks of equal people among themselves, since one can pay evil to another with evil and prove one evil deed to another, whether by doing or by not doing it; but most of all by not doing it. But a Christian should do good to the one who does evil to him and not desist, as God lets His sun shine on the righteous and the unrighteous, Matth. 5, 45.
Diligent you of respectability against everyone.
- as he says to the Thessalonians, 1 Thess. 5, 22: "Avoid all evil appearances"; and Phil. 4, 8: "What is true, honest, righteous, chaste, lovely, what is good, is about virtue, is about praise,
think about it" etc. All this is said of outward conduct, that a Christian should not think to do what he pleases, regardless of whether it pleases anyone or no one; for he should do this only in matters of faith, but in outward conduct he should keep himself in such a way that nothing criminal is found in him, but pleases everyone; as he says 1 Cor. 10, 32. 33.: "Be pleasing to everyone, and without offense to both Jews and Greeks": and Peter 1. Ep. 2, 12.: "Have a good walk among the Gentiles" etc.
If it is possible, as much as is in you, be at peace with all men.
67 This is what is said about outward peace, with all men, both Christian and Gentile, pious and wicked, high and low; that is, they should not give cause for strife, but rather suffer all that is done, so that peace may remain on our side. Therefore one must not repay evil with evil, nor strike again; for he who strikes again makes strife: therefore he adds, "as much as is in you," that is: Ye shall never hurt any man, lest strife come on your part, but on the other; ye shall be peaceable to every man, though all men make you strife. For that peace may remain everywhere is in no one's power; as one says, "I can no longer have peace, because my neighbor wants it; but it is in our power to keep everyone content, both enemy and friend, and to suffer strife from everyone. Yes, where am I then? Listen:
Do not avenge yourselves, my beloved, but leave room for the wrath of God; for it is written: Vengeance is mine, I will repay, says the Lord.
- There you see how he points out the peace to the suffering of the other discord, because he forbids retaliation and revenge; and not only comforts that he should be smelled, but also deters that we do not take hold of God in his office, who alone wants to avenge and repay; yes, at the same time he deplores the great misfortune of the enemies by indicating how they run into God's wrath, so that he forces us to overcome our enemies.
358 L. 8, 48-50. on the other Sunday after Epiphany. W. xn, 480-433. 359
to have mercy on them, that we must give room to wrath and let them fall into God's hands. This vengeance and wrath of God is executed in many ways, for example by authorities, for example by devils, for example by sickness, famine, pestilence, fire, water, war, enmity, shame and all misfortune that is and may be on earth; for all creatures are God's rods and weapons when He wants to punish; as He says Weish. 5, 18: "He will arm the creatures to take vengeance on the enemies."
(69) Therefore St. Paul says, "Leave room for wrath"; but I have added "God's," that the text may become the clearer, and be understood of God's wrath, not of man's, as if St. Paul meant the wrath of the enemy to be left room for. Although this is true, he does not speak here of such wrath, but freely of all calamity and plague, all of which is called God's wrath. He has also omitted "God's" for this reason, so that one would not think that he is speaking only of God's wrath on the last day and where God Himself punishes without means: he wants to have spoken of all wrath, be it temporal or eternal, so that God punishes. And the way of speaking in the Old Testament is like Phinehas Jos. 22, 18: "That the wrath may come upon us today or tomorrow"; so also Moses in several places, 4 Mos. 11, 1. 10. 33: "The wrath has come upon the congregation" etc. This is why I say that where the authorities punish those who carry the sword or damage the enemies, that all this is called God's vengeance, and that this saying of Moses, Deut. 32, 35: "Vengeance is mine", is not meant to be God's punishment alone, without any means.
Now if your enemy hungers, feed him; if he thirsts, give him drink; if you do this, you will gather coals of fire on his head.
70 This is what I said about having mercy on the enemy because he falls into God's vengeance, that it is Christian not to harm him but only to do him good. But St. Paul cites the saying of Solomon, Prov. 25, 21. 22. For to gather fiery coals upon the head is, in my mind, the opinion that the enemy will be showered with good deeds, that in the end he will be inflamed and heated, angry with himself, and will become all the stronger toward us. For "coals" signify benevolence; therefore also the coals in the censer signify the benevolence of God, which one should report in prayer, so that the prayer will smoke strongly and penetrate upward. Some point the coals to God's law and judgments; as Ps. 18:9: "Coals are kindled by Him," that the enemy through benevolence may be more deeply indebted and more burdened with God's judgment and His law. But I consider that such a thing is not to be wished by a Christian on his enemy; though it is not an unskillful thing to do, and rhymes with the word, "Give place to wrath," that is, do her good, wrath and coals will find him well.
Do not let evil overcome you, but overcome evil with good.
St. Paul concludes with this saying, and it seems to me that he himself interprets the fiery coals according to the first understanding, that the enemy's evil is to be overcome with good. Overcoming is nothing else, for wherever you become evil, and repay evil to him who does evil to you, he has overcome you, so that you become evil with him; but if you overcome him with good, he also becomes good and godly like you. This is a spiritual overcoming, because the heart, courage and soul are overcome, even the devil, who drives and causes evil.
ZßO L- s, so-52. On the third Sunday after Epiphany. W. xn, 4S3-4M. 361
3. & 4.Sunday after Epiphany; Rom. 12, 17-21 & 13, 8-10
On the third Sunday after Epiphany.
Rom. 12:17-21.
Do not think yourselves wise. Do not repay evil with evil. Make every effort to be respectable to everyone. If it is possible, as much as is in you, be at peace with all men. Do not avenge yourselves, my beloved, but give place to wrath; for it is written: Vengeance is mine; I will repay, saith the LORD. If therefore thine enemy hunger, feed him; if he thirst, give him drink. If thou do this, thou shalt heap coals of fire upon his head. Do not let evil overcome you, but overcome evil with good.
This epistle is laid out in the epistle of the next preceding Sunday, look for it there.
On the fourth Sunday after Epiphany.
Rom. 13:8-10.
Owe no man anything, but to love one another: for he that loveth another hath fulfilled the law. For that which is said, Thou shalt not commit adultery; Thou shalt not kill; Thou shalt not steal; Thou shalt not bear false witness; Thou shalt not lust after any thing; and such other commandments as these are written in this word, Thou shalt love thy neighbor as thyself. Love does no harm to one's neighbor. So then love is the fulfillment of the law.
(1) This is also an exhortation to the fruits of faith, as the next two were, without St. Paul summarizing everything here in brevity, and finally concluding all the fruits of faith in love. Hard before he had taught how to be subject to the temporal authorities, to give lap, duty, fear and honor to every one to whom it is due; because all power and authority are ordered by God. Then follows this epistle: "Owe nothing to anyone" etc.
(2) Here I leave aside the various glosses of others who have sought here what is said: "Owe nothing to anyone except to love one another. This seems to me to be a simple, bad opinion: You should be guilty, not like men, but like Christians, that your guilt is a free guilt of love, not a guilt of necessity from the law. Thus he shows two kinds of guilt: one that is of the law; the other that is of love. That of the law
The kind is, makes guilty before the people, as a man has to the other right and claim for the sake of guilt. The kind is that, so one gives to the authority lap, duty, obedience, honor etc. For even though a Christian man does not need such things for his own sake, for he is not improved or justified by such works, yet since he must live on earth, he is obligated according to the outward man to make himself even with all others in such and such a debt, and to help keep common temporal order and peace. So Christ also pays the interest as a debt, Matth. 17, 27, even though he had previously agreed with Petro that he was not guilty of such a debt, and would not have sinned before God if he had let it stand.
The other guilt is love, since the Christian makes himself a servant to everyone, as St. Paul says in 1 Cor. 9:19: "Since I was free, I made myself a servant to everyone." This guilt does not demand any man-
362 L. p. 52-44. on the fourth Sunday after Epiphany. W. xii, 486-488. 363
No man speaks to another about it, for man and all the world do not know that love is commanded, nor do they understand how each one should serve, be subservient to, and be indebted to the other. This is also evident. For if a man is rich, and only abstains from taking the goods of others, and from dishonoring his wife, and from injuring his body and honor, he is considered righteous in all rights; but if he lives for himself, and is miserly, and lends and gives his goods sparingly, no one helps him, or demands it if it is taken from him, no law punishes him. For the laws that constrain the outward man go only against evil works, that they ward them off and punish them: good works they leave free, and do not constrain them, neither with punishment nor with chastisement, but praise and reward them; as Moshi's law also does.
4 Now St. Paul wants to teach the Christians that they should behave like this against the authorities and everyone, so that no one has a complaint or claim against them, but that they are indebted to him according to external law and rule: that the first debt is not even with them, but also do more than such debt requires, and make themselves debtors without being asked, and serve those who have no right or claim to them. St. Paul also says Rom. 1, 14: "I am a debtor to the Greeks and the Gentiles" etc. Such debt makes a man so skilled that he does more than is demanded of him; therefore he also comes first, and gives to the authorities and to everyone according to outward rule what he should, so that they may not demand any debt from him.
(5) Therefore this speech of the apostle is just as when I say, Be in debt to everyone, that ye may be in debt to no one; be in debt to all, that ye may be in debt to nothing. These ring against each other; but one part looks to love before God, the other to justice and rule before the world. For he who through love makes himself a servant and a debtor to everyone does so much that no one in the world may complain about him; indeed, he does much more than anyone desires: therefore he is loosed by it and remains.
He owes no one anything, just so that he himself owes everyone everything. This is the way the Spirit would speak in other things, as when I say, "Do no good work, that you may do good works; never be pious nor holy, that you may always be pious and holy. And as Paul saith Rom. 12:17, "Think not yourselves wise," it is as he saith also 1 Cor. 3:18, "Whosoever would be wise, let him be a fool, that he may be wise." This is also the way it is said: "Be indebted to everyone, so that you may be indebted to no one;" or, "Be indebted to no one, except you love one another.
(6) For all these things and the like are said in the two regiments. He who wants to do right good works before God, let him beware of the good works that shine before the world, and by which people think they become pious. And he who wants to be pious and holy, let him beware of holiness in works apart from faith. So, whoever wants to be wise, despise wisdom apart from the spirit, since man and nature deal with it. So, whoever does not want to be indebted to anyone owes everyone everything, so he keeps nothing of his own. With it he is lifted as soon as above all laws which bind only those who have something of their own. For men also say rightly: Qui cedit omnibus bonis, omnibus satisfecit. He who lets his goods go all, has paid everyone. How can he be indebted to anyone if he has nothing of his own, nor can he have anything? But so does love. Therefore it is the best way to be indebted to no one, if a man makes himself indebted to everyone through love: If thou wilt not die, die; if thou wilt not be a prisoner, be a prisoner; if thou wilt not go to hell, enter therein; if thou wilt not be a sinner, be a sinner; if thou wilt be free from the cross, take it upon thyself; if thou wilt overcome the devil, let him overcome thee; if thou wilt compel an evil man, let him compel thee. All this is said that a man must freely surrender and willingly do what God, the devil and men want him to do.
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He nowhere adheres to, let everything go and come as it goes and comes. That is why St. Paul also used this way of speaking here: "Owe nothing to anyone" etc. Otherwise he would have left it at that, since he says above, v. 7: "Pray to everyone what you owe."
For he who loves another has fulfilled the law.
(7) We have spoken so often of love and its nature and fruits that it is not necessary to speak of it here. The epistle on the Sunday before Lent will also speak enough about it; therefore we will leave it here and see how such love is commanded by the law of God. So many books and doctrines have been given to instruct men's lives, that there is neither number nor end of them, and there is still no cessation of books and laws, as we see in spiritual and temporal laws, and spiritual orders and estates. And if all these things were still to suffer and be a special grace, when such laws and doctrines were all drawn and acted upon according to the principal law, rule and measure of love; as the holy scripture does, which also gives many and various laws, but draws them all into love and fasts, subjecting them all to love. So that they must all give way and never be law nor apply anything where love is concerned. We read many examples of this in Scripture, and especially Christ himself refers to Matthew 12:4, 5, how David ate the holy shewbread with his companions. For though there was a law that no one should eat such holy bread except the priests, yet love was a free empress over the same law and enforced it among itself, so that it had to give way and cease at the time David was hungry, and had to suffer such a judgment: David is hungry, he should be helped; as love says: Do good to your neighbor where he needs it. Therefore refrain, you law, and do not prevent him from doing such good; but do him good yourself, and serve him in his need, and do not catch him with your prohibition. Item, so he also says there, that one should do good on the Sabbath to the neighbor who needs it, like
The law also forbids doing anything on the Sabbath; but because there is need to help one's neighbor, love should take precedence and the Sabbath should count for nothing.
(8) Now if the laws were thus drawn into love, and if all of them were mastered according to love, it would not matter how many of them there were. For he that would not hear or learn them all might hear and learn some, one or two, in which he might learn the same love that is taught in all. And if he hears and learns them all, he could not recognize love in all of them, but one day he would recognize it in One Law. This rule and way of mastering and understanding the laws is also given here by St. Paul, when he says: "Owe nothing to anyone except to love one another"; item: "He who loves another has fulfilled the law"; item: "All the commandments are written in this commandment: Love your neighbor as yourself"; item: "Love does no harm to your neighbor"; item: "Love is the fulfillment of the law. All the words of this epistle conclude and say that love is master over all laws.
(9) Again, where the laws are taught and practiced without love and apart from love, there is no greater calamity, no greater injustice, no more miserable misery on earth. For there the law is nothing but a plague and destruction. The proverb is true: Summum jus, summa injustitia: The strictest law is the most severe injustice. And Solomon Ecclesiastes 7:17: Noli nimium esse justus: "Be not overly just." Yes, the beam is stuck in our eye and we do not know it, and we deal with it by plucking the speck out of our neighbor's eye: there we make stupid, frightened and despondent consciences without any need or cause, and with great harm to body and soul. And there is great toil and labor, and yet all is lost.
(10) That we prove this with examples: where in the above-mentioned case, when David was hungry, 1 Sam. 21:6, the priest would not have given him the sacred bread, and would have been so blind as to stand on the law, not knowing love, and would have denied him the food, behold, what
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What would have become of it? If David had died of hunger and the priest had committed murder for the sake of the law, there would certainly have been nothing else but summum jus, summa injustitia: the most severe right, the most severe wrong. Above this, if you look into the heart of such a foolish priest, you will find the abominable abomination that he makes sin and conscience, where there is no sin and conscience; for he thinks that it is a sin to eat bread, when it is love and a good work. Again, he holds that murder is not sin, that he would cause David to die of hunger, but a good work and service to God.
(11) Who can sufficiently tell such abominable, blind, perverse foolishness? For with such a deed he does such evil that the devil could not do worse, namely, by making sin and conscience where there is none, he takes away from man grace, salvation, virtue and God with all his goods; and all this without cause, and also falsely and fraudulently, so that he denies God and condemns him through and through. Again, because he makes a good work and service out of murder and injustice, he puts the devil and lies in God's place, and sets up the highest idolatry that can be, and thus corrupts body and soul: murders the body by hunger and the soul by conscience; makes a devil out of God and a God out of the devil; makes a hell out of heaven and a heaven out of hell; makes sins right, sins out of right. That is, I mean, to become wrong, and the sharpest right the sharpest wrong. This is what Ezekiel means in the 13th Cap. V. 18-23: "Thus saith the LORD; Woe unto them that put pillows for every man under his arms, and pills for every man under his head, to catch souls. And when they have taken the souls of my people, they have quickened them; and they have unjustified me in my people for a handful of barley, and for a morsel of bread, to kill the souls that die not, and to quicken the souls that live not, by their lying unto my people, who hearken unto lies." What else is this said, but that the blind teachers of the law terrify the consciences, and make sin and death,
where there is life and grace; again, life and grace where there is sin and death? And all this over a handful of barley and a morsel of bread, that is, that they who bind such a law so firmly to outward things, eat it up in their hands, like a drink and a morsel of food, and forsake love over it, and bind up their consciences with sins unto eternal death. Therefore follows there:
012 "Because ye have wrongfully grieved the heart of the righteous, whom I have not grieved; and have strengthened the wicked in his doings, that he turn not from his wicked doings, that he might live; ye shall not make vain faces, neither prophesy any more: but I will deliver my people out of your hands, that ye may know that I am the LORD. Behold, this means to afflict the pious hearts: to burden them with sins, where good works are; and to strengthen the wicked: to keep them to good works, where sins are vain. The 14th Psalm, v. 5, also says: "They do not call on the Lord, there they fear," that is, they make conscience and fear, since there should be neither conscience nor fear, worrying that it is sin, which is nevertheless a noble service of God. Therefore he says: "Just when they should call on God and serve him, they fear that it is sin and not worship; and again, when they should fear and it is not worship, they are sure and do not fear. Thus also speaks Isaiah Cap. 29, 13: "They fear me in vain with the commandments of men," etc. that everywhere this perverse people perverts all things: they call on God and fear not, since the devil is; and they call not and fear, since God is.
013 Behold, this is the plague and woe of all them that deal in laws and works, according to their blindness, and know not the law's mind, and their master, love. So we see it also in our poor people, the clergy, and all who follow them, how deep they are, and how hard they hold to their doings: and if all the world should perish, their thing must go on and stand firm, regardless that the body faints or dies, the soul perishes and perishes; after which they think that such murder and perdition is a service of God,
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They are not afraid and have no conscience about it, but strengthen themselves in such wickedness that they never turn back from their actions and life. Again, that they would allow such a poor man to save his body and soul, to eat flesh or to be married: there is fear, there is conscience, there is sin and law, death and hell, there one does not call on God nor serve him, and should a body die ten times, a soul go to the devil a hundred times.
14 Therefore see what the world is, what flesh and blood do when they want to do it best; how dangerous it is to handle and govern with laws, yes, how impossible it is to govern and teach souls with laws without great harm, if the spirit and love are not there, which have all laws in their hand with full power. Therefore it is written in Deut. 33:2 that at the right hand of God there is a fiery law. This is the law of love in the spirit, which shall rule all the laws on the left hand or outwardly in the world. And Ex 28:30, the priest must bear on his breast in the bosom urim and thumim, that is, light and fullness, so that the priest should enlighten the law with a right mind, and keep and teach it completely without change.
(15) All kinds of laws, then, should be given, ordained, and kept, not for themselves, nor for works, but only for the exercise of love, which is the right view of the law, as St. Paul says, "He that loveth another hath fulfilled the law"; so that, if it be seen that it is not profitable to the neighbor, but injurious, it should remain. For the same law may at one time be useful to the neighbor, at another time harmful. Therefore it should be according to the neighbor's benefit, and the laws are to be dealt with in the same way as food and clothing and other necessities of life. I must not look to food and clothing, but to the benefit and need of the neighbor who is to be fed and clothed: that I may cease to feed and clothe him when I see that he cannot stand or bear it.
- if you now have such a fool
If you saw a man who thought to himself, "Food and clothing are good things," and thought no more, but led him on, and took a man before him, and did no more, and always put into him all the bread and beer he could get, and put on him all the clothing he could take, until the man choked and suffocated, and yet still grafting with it and always clothing him without ceasing; and if someone said to him: Stop, you have strangled him; food and clothing are too much for him, and he is now vain in his lost work; but he leads on and says: You heretic, will you refuse good works? Food and drink and clothing is a good thing; therefore one should not stop and cannot make it too much; and always continue with food and clothing: tell me, what would you think of that? Nonsense would not itself be so furious and mad as such a fool. Our clergymen have been just such people now, and they still are all of them, who deal with works and laws, thinking only and with such blindness that it is a matter of works, suffocate body and soul, and do not see that it is a matter of practice of love. So they set works above love, the maid above the wife, so that it is a pity to think, let alone to hear and see, or even to do and suffer.
(17) Now this commandment of love is a short commandment and a long commandment; a single commandment and a great many commandments; it is no commandment and all commandments. It is short and single in itself, and soon grasped by the understanding; but long and many after practice; for it comprehends and masters all the commandments. It is not a commandment at all, if you look at the works; for it has no special work of its own by name: but it is all commandments, because the works of all commandments are and shall be its works. So the commandment of love abolishes all commandments, and yet establishes all commandments; all this because we ought to know and learn, not to keep any commandment, nor to observe any work, except as love requires.
(18) Therefore, since we are not to be on earth without works, nor do we like to be, there must also be various commandments for works to be written; so that love may retain its power and rule over such writers, and
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let the works be and take them where it serves them, and let no work remain nor go, if it will. Let us learn this from a carter. He has horses and wagons in the bridle according to his will; if he wanted to be satisfied with the horses in the bridle and did not look at the road, so that he steered the horses, bridle and wagon according to the road, the harness would soon lie in a heap with horse, wagon, bridle and wagoner, and drown in a puddle or fall over a stick and stone: But if he is so wise that he directs the harness along the road, and sees where the road may or may not suffer, he drives right; but who wants to lead straight, that is the wise carter, who wants to direct the road according to the wagon, and the road should go to him as his wagon wants; he will see how well he will hit it.
19 Thus it is when one wants to govern the people according to the law and the work and not the laws according to the people; just as the carter directs the way according to the wagon. Now it is true that the road often goes straight after the cart; but again it sometimes goes crookedly and unevenly, so that it really wants the cart to be crooked and uneven. So it must be that people follow the law and works where they can and where it is good for them; but again, where it is harmful for them, the law should truly bend and give way, and the ruler should be wise, so that he makes room for love and abolishes the works and laws. Therefore also the worldly wise say that prudentia or prudence or modesty, as the clergy call it, is the driver of all virtue and it must master all virtue.
(20) And it was recorded in the book of the ancient fathers that they once met together, and when the question arose among themselves, "What is the noblest work?" and one said this, the other that, one about praying, the other about fasting, St. Anthony decided that among all works and virtues, modesty was the best and a sure way to heaven. But all this was still a childish and worldly sense, from the own and
chosen works. A Christian takes a different and fresher approach, and concludes that neither modesty nor immodesty is valid before God, but only faith and love. But love is the driver and the right modesty in divine good works, which always looks at the neighbor's benefit and improvement; just as modesty in worldly virtues looks at the common benefit and directs the laws according to it. That is enough of it.
(21) Here a question arises: How is it true that love fulfills the law, when love is only the fruit of faith? We have often said that only faith in Christ can destroy sin and make us righteous, and that it is enough for the law. Christ also says in Matthew 7:12, "Whatever you want people to do to you, you do to them, for this is the law and the prophets. This also shows that the love for the neighbor fulfills both the law and the prophets. And Matth. 22, 39. 40.: "Thou shalt love God thy Lord, and thy neighbor as thyself; in these two hang the law and the prophets." Where does St. Paul leave Rom. 3, 31: "We establish the law through faith"? item Rom. 3, 28: "We consider that a man is justified by faith without works of the law"? and Rom. 1, 17: "The just shall live by faith"?
Answer: As we have often said, faith and love must be separated so that faith is directed toward the person and love toward works. Faith removes sin and makes the person pleasant and righteous. But when the person has become pleasant and righteous, the Holy Spirit and love will give him to do good with pleasure. Now it is the nature of the law to attack the person and demand such good works from him, and will not desist unless he has them; so the person cannot do such works without spirit and love; so he is urged by the law to recognize what he lacks, and to think further, namely, that he himself also may first become different, so that he may do enough for the law. For the law does not press so hard upon the person.
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It demands only works and is silent about the person, and makes the person realize by the demand for works how he himself must become a different person. But when faith comes, it makes such a person who can give the works required by the law; this is then called fulfilling the law. Therefore, St. Paul speaks finely and evenly, as the matter itself lies. The law demands works from the person and is also fulfilled with works. So that one cannot really say: Faith fulfills the law; although it prepares and makes the person so that he can fulfill it, because the law does not demand the person, but the works from the person. Although it urges the person and makes him realize that he must become different, he should do such works, because he feels that he cannot do such works. Again, love and works do not make the person different or righteous, but the person must first have become righteous and different, must love and do works; yet they still show and prove that the person has become righteous and different, because such works would not be done if the person were not already without sin and pious.
(23) This is said so that the right kind and quality of the law, faith and love may be known, and that each may be considered its own, and that the sayings of Scripture may be rightly and evenly understood, namely, that faith justifies, but does not fulfill the law; love does not justify, but fulfills the law; the law requires love and works, but does not name the person; the person feels the law, but love does not feel it. For just as before faith the law requires works, and by that very fact is a sign and reveals, and concludes and overcomes, that the person is without faith and not pious: so after faith love fulfills the law, and is also a sign and proves that the person has faith and is pious. So that both law and love are witnesses to the person, whether he is pious or wicked. The law is a witness before faith that the person is not pious; love is a witness after faith that the person is pious. Therefore, the
person the law well before faith, because he does not have what the law requires, although the law does not require the person, but the works; but the works and love do not fill the law, because they themselves are the filling.
(24) Although faith does not fulfill the law, it does so in order that it may be fulfilled, for it acquires the spirit and love in order that it may be fulfilled. Again, though love does not make righteous, yet it proves that in order that the person may be righteous, namely, faith. And summa, as St. Paul himself says here, "Love is the fulfillment of the law"; as if he should say: It is another speech, to be the fulfillment of the law, and to make or give the fulfillment of the law. Love, then, fulfills the law, so that it is itself the fulfillment; but faith, then, fulfills the law, so that it is sufficient for it to be fulfilled. For faith loves and works, as Gal. 5:6 says, "Faith is active through love." The water fills the pitcher, and the pitcher also fills the water: the water through itself, the pitcher through the water. This is what the sophists call in their language: effective et formaliter implere.
(25) Thus faith remains the doer, and love remains the deed. Now the law demands the deed, and thereby compels the doer to become different. Therefore it is fulfilled with the deed, which the doer must do. And with this St. Paul rejects the dreams of the sophists, who speak of love in such a way that they separate outward works from inward favor, and speak: Love is an inward favor and loves its neighbor when it does him good inwardly; but they call works the fruit of love etc. Let this pass. Here you see that St. Paul calls love not favor alone, but favorable good deeds, so that faith and the person remain the doer and fulfiller of the law, as he says: "He who loves another has fulfilled the law," and love is the deed and fulfillment. As he also says: "Love is the fulfillment of the law.
(26) Another question: As the love of one's neighbor is the fulfillment of the law, so we also love God above all things, even above all things.
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love your neighbor? Answer: Christ himself resolved this when he said in Matthew 22:39, "Let the other commandment be equal to the first, and make the love of God and the love of neighbor equal. And this is why, first of all, God does not need our works and good deeds, but has directed us to our neighbor, that we do to him what we want to do to him. He is not allowed to do more than to be believed and taken for God. For preaching and praising his glory and giving thanks also happens on earth, so that the neighbor is converted and brought to God. And yet everything is called God's love and is also done for God's love, but only for the benefit and good of the neighbor.
- on the other hand, God has made the world a fool, and will be loved from now on even under the cross and misery, as St. Paul says in 1 Cor. 1:21: "Because the world through its wisdom did not recognize God in His wisdom, it pleased Him to make the faithful blessed through false preaching. For this reason He gave Himself on the cross in death and misery and laid the same on all His own, so that whoever did not want to love God before, that He gave food, drink, goods and honor, must now love Him in hunger and sorrow, in misfortune and shame, so that all works of love should be directed toward the wretched, needy neighbor. There one should find God and love Him, there one should serve Him and do good, whoever wants to do good and serve Him; so that the commandment of the love of God is completely drawn down into the love of the neighbor.
(28) With this the slippery and flying spirits are prevented and the maal put away, who seek God only in great, glorious things, strive for His greatness and drill through heaven, and think to serve Him and to love Him in such honest things; in the meantime they miss Him, and let Him pass here below on earth in the neighbor, where He wants to be loved and honored. Therefore they will hear on the last day, Matth. 25, 42: "I was hungry and you did not feed me" etc. For this reason he has taken the divine form and has taken the servant form.
that He might draw down our love toward Himself and set it on our neighbor; so we leave them here and gape at heaven in the meantime, and want to pretend to great love and service of God.
For that which is said, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not lust; and if there be any other commandment more, it is written in this word, Thou shalt love thy neighbor as thyself.
(29) As love is the chief of all laws, it has been said enough that it includes all such commandments in the sum: because it does not care more than to be useful and harmless to its neighbor, it learns very finely how it is useful and harmless from the fact that it sees how a man loves himself, and does himself good and harmless, so that it does the same to another; therefore let us now consider the same commandment and see how masterfully and perfectly it is set. It attracts four things: the first, the person who is to love, since it says, "You yourself shall love," that is, the best, closest and noblest person that one can bring to the work; for no one will be able to fulfill God's law for another, each one will have to fulfill it for himself, as St. Paul says Galatians 1:2. Paul says Gal. 6, 5: "Every man shall bear his own burden"; 2 Cor. 5, 10: "We must all stand before the judgment seat of Christ, that each one may receive in his own body what he has deserved, whether good or evil." Therefore it is said, Thou, thyself, shalt love. Not, let another love for thee. For although one can and should ask for another, that God may be gracious to him and help him, yet no one will be saved unless he has fulfilled God's commandment for himself. Therefore, it is not only for someone to ask that he remain unpunished, as the indulgence bulls*) claim, but rather that he become pious and keep God's commandment.
30 The other is the noblest virtue, namely, love; for he does not say, "You shall feed, water, and clothe your neighbor," etc., which are also good works; but, "You shall love him. The love
*) "Ablaßbuben" f g. D. Red.
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but is the head, the fountain and common virtue of all virtues. Love feeds, waters, clothes, comforts, asks, solves, helps and saves. What shall we say? Behold, it gives itself body and life, goods and honor, all its strength, inwardly and outwardly, for the need and benefit of its neighbor, both enemy and friend, retaining nothing lest it serve another. Therefore no virtue is to be likened to it, and no special work may be painted or named for it, as is done for the other individual virtues, such as chastity, mercy, patience, meekness etc. Love does all kinds of things, and also suffers death and life and all kinds of things, even for the enemy, so that St. Paul says here: "All the commandments are written in the word as one sum: Love your neighbor.
The third is the most noble workshop and the most precious friend to love, which is the "neighbor. He does not say: You shall love the rich, the powerful, the learned, the holy. No, free love and the most perfect commandment does not divide itself into several persons, but there is no respect for the person. For this is what the false carnal love of the world does, which looks only at the person and loves as long as it has benefit and hope; where benefit and hope are over, love is also over; but this commandment demands free love toward everyone, regardless of who he is, whether he is an enemy or a friend; for it does not seek benefit or good, but gives and does benefit and good. Therefore it is most active and powerful toward the poor, the needy, the wicked, sinners, fools, the sick, and enemies; for there it finds to endure, to suffer, to bear, to serve, and to do well, all hands full, always enough, all places ready.
(32) And let us note here how this commandment makes us all equal before God, and abolishes all distinctions of status, person, office and works. For since the commandment is given to all and every man, a king and prince (if he is otherwise a man) must confess that the poorest beggar and leper is his neighbor and nothing less in the sight of God; so that he is not only obliged to help him, but also, according to this commandment, to serve him with all that he has and is able. For if he is to love him, as here
God commands, so it follows, that he should prefer the beggar to his crown and whole kingdom, and if the beggar needs it, he should also give his life for him; for he owes him love and must let him be his neighbor.
33 Is not this a fine and noble commandment, which makes such unequal men so fine and equal? Is it not a marvelous comfort that a beggar has such splendid servants and lovers, that his poverty must be served by such a rich king? his stench and wounds must be subjected to such a beautiful crown and sweet smell of royal splendor? How strange it would be if we were to see kings and princes, queens and princesses serving poor beggars and lepers, as we read of St. Elizabeth? And even if this were to happen, it would still be a very small thing, if it were held against Christ; for he has set this example and commandment so high that no one will ever equal him. For he is a King of honor above all kings, even the Son of God himself: nor does he make himself like the worst sinners, serving them, that he may die for them also. Now if ten kings served one beggar, it would be a great thing; but what would it be against Christ's service? They would have to be ashamed, and still say that their thing was not worth looking at.
(34) From this, then, see what the world is, how far it is not only from Christ's example, which is intemperate, but also from this commandment. Where are they that know and understand this little word, which is called "neighbor," when the natural law, even as this commandment, is written in the heart of every man? For there is no one who does not feel and confess that it is right and true, since the natural law says Matth. 7, 12: "What you do to yourself and leave for yourself, do and leave for another; the light lives and shines in all men's reason, and if they would look at it, what would they do with books, teachers, or any law? They carry a living book with them in the bottom of their hearts, which would tell them abundantly enough what they should do, leave, judge, accept and reject. Now it is just as much said:
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Love your neighbor as yourself; as: What you want done to you etc. For every man feels that he wants to be loved and not hated; so he also feels and sees that he owes the same to another. That is, to love another as thyself. But the evil air and love darken such light and blind man, so that he does not look at such a book in his heart and does not follow such a bright commandment of reason; therefore one must fight and drive him back with outward commandments, books, sword and force, and remind him of his natural light and put his own heart before his eyes. It does not yet help, nor do they see such light; but evil desire and love prevent them from heeding it, and yet they must abstain from the deed from without, forced by sword and law.
(35) The fourth is the most noble example, for these are fine doctrines and commandments, which also give examples. Now this commandment gives a living example, that is, of thyself: for this example is more noble than all the examples of the saints; for they are past and now dead, but this example lives without ceasing. For every man will ever have to confess that he feels how he loves himself: for he feels how fiercely he cares for his life; how diligently he looks after his body with food, clothing, and all goods; how he flees death and avoids all misfortune. Now this is the love of thine own self, which thou seest and feelest. Now what does this commandment teach you? To do likewise that which thou doest unto thyself, that thou mayest esteem his life and limb as thine own. Behold, how could he have given thee a nearer, more living, and more powerful example, which is so deep in thyself, yea, thyself, even as deep as the commandment is written in thine heart?
How will you fare before God if you do not love your neighbor? Then your own conscience will condemn you, which finds such a commandment described in it, and the whole of life will testify against you as an example, that you have not also done so to others, as your own life has taught you so powerfully, more than all the saints' examples. How will the clergy in particular fare?
with their singing, praying, frocks, plates, masses and such jugglery! I will keep silent, as they never keep this commandment. This is what I say: When will they have so much space and time before their monastic swarming that they will once see this commandment in their hearts and become aware of the example in their own bodies, or read it in external books or hear it preached? O poor, wretched people! Do you think that God will throw to the winds this commandment of his, so deeply and brightly written in the heart, so finely and clearly exemplified with his own body, in addition to so many external writings and words, for the sake of your robe and plate, and pay attention to what you yourself have invented and done in the meantime?
Oh, how the whole world has so shamefully turned away from this fine, mighty commandment, in which the person, the work, the example and the workshop are so masterfully presented, and is playing such a horrible game against it! For the whole custom and course is that we now have other persons set up in our place, monks and priests are to be pious for us and pray that our person does not have to go up itself. Instead of the noblest virtue, love, we have devised our own works; instead of our neighbor we have put wood and stones, clothes and food, also the dead souls and saints in heaven: these we serve, there we deal with, that is our workshop, in which we practice ourselves. Instead of the noblest example, we take the legends and works of the saints, want to be like the outward examples, and leave in place that which our own body and life present to us and exemplify God's commandment; in which we would have more to follow and practice than we are always able, and even if we were able to do everything, we would still not be like Christ.
Love does not harm its neighbor. So now love is the fulfillment of the law.
(38) Since the Ten Commandments forbid harm and damage to one's neighbor, saying, "Thou shalt not kill; thou shalt not commit adultery," etc., the apostle follows the same speech, saying that love keeps these things and does not harm anyone. But not only does it harm no one, but it also harms everyone.
380 L. 8, 72. 73. on the fifth Sunday after Epiphany. W. XU. sos-512. 381
well. For this is also called suffering, when I leave my neighbor in suffering, if I can help him, even though I have not brought him into it. For if he hungers and I do not feed him, if I can, it is the same.
as much as if I let him die of hunger. So henceforth in all harm and suffering of the neighbor is to be understood. How the love of the law is fulfillment, we have heard above.
5.Sunday after Epiphany; Col. 3, 12-17
On the fifth Sunday after Epiphany
Col. 3, 12-17.
Therefore, as God's elect, saints and beloved, put on heartfelt compassion, kindness, humility, gentleness, patience, and bear with one another, forgiving one another if anyone has a complaint against another; just as Christ forgave you, so also you. But above all things put on love, which is the bond of perfection. And let the peace of God reign in your hearts, to which you also were called in one body, and be thankful. Let the word of Christ dwell among you richly in all wisdom. Teach and admonish yourselves with psalms and hymns and spiritual songs, and sing to the Lord in your hearts. And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God and the Father through him.
This is also an exhortation, which teaches what fruits faith should bear; therefore he also deals so kindly with the Colossians, not commanding, driving, or threatening, as the teachers of the law do and must do with the people of the law; but tempting and enticing them with sweet words, received by the good pleasure and grace of God, and by the example of Christ. For Christian people should do all their deeds willingly and with pleasure, neither from fear of punishment nor from desire of reward; as we have now often heard. And because this doctrine has now been told so many times in previous epistles, that I hope one now knows what a Christian is, let us make it short and go through it.
Now get dressed.
(2) Now what "putting on" is, is said in the epistle of the New Year, how we put on Christ, and he on us in faith; and how we put on our neighbor, and he on us in love. That therefore the garment of the Christian is twofold, faith and love; just as Christ also wore two kinds of robes, an uncut one, which signifies faith, and the cut one, which signifies love.
Love means. St. Paul speaks of the other garment, love, and shows us Christians what kind of jewelry and clothing we should wear in the world, namely, not silk nor precious gold; as St. Peter also commands the women, 1 Pet. 3, 3, and St. Paul 1 Tim. 2, 9. Our garment is good for us, namely, love toward our neighbor, so that we take care of him and his needs; that is the Christian adornment before men.
(3) And behold, how high and dear he exhorts us, how he does not press or urge us with commandments and laws, but provokes and incites us by remembrance of the unspeakable graces of God, that he may call us the elect of God; item, the saints; item, the beloved: that he may draw forth such fruits of love from faith, that they may be done freely, cheerfully, and with delight. For whoever believes and trusts with all his heart that he is loved, holy and chosen before God, will not only think how he can do enough for such honors and names and be worthy of them, but will also be inflamed with fervor towards God, so that he would gladly do, leave and suffer anything.
382 D. 8. 73-75. on the fifth Sunday after Epiphany. W. XU, 512-515. 383
and does not know how to do enough. But whoever does not believe this or doubts it, is not moved by these words, nor does he feel the flames and fire that these words contain, that we are holy, loved and chosen before God.
4 Let the saints therefore, who choose and love themselves, and adorn themselves with the work of the law, fast and keep garments and place; for they will not be sinners before God. But we have other adornment, which dealeth not with such garnishing, but is earnest and righteous, doing good to his neighbor, and being profitable, free and unbound by the law of food, raiment, times etc. Therefore we are holy before God, before whom no one is holy unless he is a sinner and forsakes his own holiness. But they are holy before themselves; therefore they always remain ungodly and sinners before God. Thus we are also beloved before God, because we hate, judge and condemn ourselves, and forsake our own love; but they are dear and worthy of themselves, therefore they are hated and disagreeable before God. Item, we are chosen in the sight of God, because we reject and spurn ourselves like filth. For such God chooses and has chosen from eternity. But because those choose themselves, they must be rejected by God; just as He has also rejected such from eternity. See, this is what St. Paul means in these words.
Heartfelt Mercy.
- This is a piece of this jewelry, and a fine lovely Christian jewel, which is more beautiful in the sight of God than all pearls, precious stones, silk and gold in the sight of the world, which also proves Christians of the right kind; and thus wants to say: You are not to be merciful with outward deeds or appearances alone, but from the heart; just as father and mother are moved from the heart and all the senses when they see or hear of a child's distress, whereupon they dare and leave life and limb, and all that they have: so that courage and heart may always be exuberant in the work of mercy, and may not see nor perceive with great heat that it is merciful or doing good.
- with the some word damn St.
Paul is the nature and rule of all hypocritical saints, for their nature is such that they cannot deal with sinners and the infirm. Everything must be done according to the strictness of their laws; there is only hustle and bustle; no mercy, but only punishments, scolding, judging, rebuking and raving; they may suffer nothing unjust. But it is so with Christians that they have many sinners and infirm persons with them, and deal only with them and not with the saints. Therefore they reject no one, carry everyone, and take care of them as if they themselves were in such infirmity, praying for them, teaching them, admonishing them, and provoking them, and doing everything they can to help them. This is a true Christian way; this is what God has done for us in Christ and is still doing. This is what Christ did with the adulteress, John 8:3 ff, when he delivered her from the hunters and hunters, and with sweet kind words and deeds provoked her to repentance, and let her go. So we also read of St. Anthony that he said Paphnutius knew how to save souls, because he had one done by the other brothers who had chased and driven him as punishment for his transgression etc. Vide Vitas Patrum. (See the book: "Lives of the Fathers.") For if God should deal with us according to the severity of His law, we would all be lost; but now He deals cordially with us and has abolished His law, as He says Isa. 9, 4: "You have turned away the rod from his neck, and the scepter of the driver, and the burden of his burdens" etc., and exercises vain charms and allurements with us.
- Therefore notice how deeply they are still stuck in the law and hypocrisy, who now think they are great Christians, and are still so unpleasant and merciless about the infirmities of Christians: If they do not see vain holiness and special miracles in those who now have and know Christ and the gospel, then it is not right anywhere; the heavens will fall and the earth will perish; they can do no more than censure and judge, and sneer, "Yes, he is a good evangelist, yes, he is a fanatic. But in this way they show very well how blind they are,
384 L. 8, 75-78. on the fifth Sunday after Epiphany. W. XU, 815-517. 385
and do not yet know anything about Christ, always have the beam in their eyes. Know therefore, where you see one who is so easy to judge and reprove, and wants to have such pure perfection from the Christians, that he is still a pure lawyer, hypocrite and stickler and knows nothing about Christ. For just as there is no longer any law among Christians, but only love, so there is and can be no judging, judging or rebuking. And it is certain that he who calls another a reprobate is himself tenfold a reprobate. And recently, by judging the other, he condemns himself. And as he is without mercy, but has a vain law before his eyes, so he also has no mercy before God, nor has he ever felt or tasted what God's mercy is. Therefore, as God tastes to him, so does his neighbor taste to him, both of them being bitter gall and wormwood.
(8) But such tender mercies are to be shown only to Christians and among Christians. For a different stand must be taken against those who condemn and persecute the gospel; for here it is of no account that my love should have mercy, and tolerate and suffer false doctrine. What faith and doctrine meet, that has neither love nor patience, there I must hold against with earnestness and not yield a hair's breadth. Otherwise, when people let go of faith and confess that they are weak in life, I must always and forever be cordial and merciful: not punish, drive, chase, but entice, beg, plead, bear and endure. For infirm life doth not corrupt Christianity, but exerciseth it: but infirm doctrine and false faith doth corrupt all things. Therefore, neither suffering nor mercy applies here, but only anger and strife and strangulation; but only with God's word.
(9) Again, let not those whom one bears warmly with mercy think that their things are right because they are not rebuked and chased, nor let them take it as a cause to be slothful and indolent and to remain in such weakness; for this is not why such mercy happens to them, but that they may be warmed by it and also become strong. But where they are of the kind
that they want to stay like this, let them go, they will not stay long: the devil will bring them further, so that they will fall away at last and also become hostile to the gospel, because they let such mercy, turned to them, be lost. Therefore, we must not be lazy and sleep, nor rely on others not to drive us or despise us, but be all the stronger and more courageous, because the devil neither sleeps nor rests, lest he bring us to the point where we can no longer enjoy such mercy.
Kindness, humility, gentleness, long-suffering.
These are the other pieces of Christian jewelry. Kindness", what this is, you will find in the epistle in the early Christmas mass, namely, the sweet nature of a man who is kind to everyone, who does not chase anyone away with sour looks and harsh words or wild gestures, which are also called so in German, and says: "He is so kind, he can be so kind and so kind. Therefore such virtue does not concern a single work, but the whole of life, that a man may behave kindly toward everyone, may please himself in everyone's way, for which everyone is also pleased. On the other hand, the strange heads, who will not let themselves be pleased with anything unless they pretend that everyone should follow them and do their bidding, but they will not follow anyone, are called unkind people.
011 Neither is this kindness to be used in doctrine, but only in works or life: as it is often said, that love, with all its works and fruits, hath no place in doctrine. For I can and should love and be kind to my neighbor, his life be what it may. But where he does not want to teach or believe correctly, I should not and cannot love or be friendly, but, as St. Paul says in Gal. 1:8, 9, consider him evil and accursed, even if he were an angel from heaven. So strangely the two, faith and love, separate and divide. Love wants to and must be friendly, even to the worst enemy, so long as he does not challenge doctrine and faith.
386 L. 8. 78-80. on the fifth Sunday after Epiphany. W. XII. 517-520. 387
and mother, and the dearest friend, where he challenges doctrine and faith, Deut. 13:6, 7, 8: therefore love with its actions must not be directed to the doctrine and faith of the neighbor, but to his life and works; again, faith not to his works and life, but to his doctrine and faith.
12 "Humility," I think, should now be almost known for what it is, namely, that each one considers himself the least, and the other higher than himself, and as Christ says, sits down at the wedding. And the same from the right ground of the heart, even against those who do not deserve it or are enemies; as Christ humbled himself before his betrayer Judah and all of us, and did not come to be served but to serve. Whether this virtue is strange is no wonder, since everything that is Christian is also strange, and least of all in those who most want to know what Christ is, and all Christians know to blame; it is called a mystery of God, as St. Paul says, so it remains.
13 Gentleness is against wrath, not to be angry, not to curse, not to strike, not to hate, and not to do evil to anyone, even to the enemy; this is the art. For the hypocrites and all the world can be gentle with their friends and do good to you, but to be really gentle and humble is to remain only with the elect and dear saints of God, as St. Paul says here. And among these there are many who will be infirm in all or some of these things, so that the hypocrites may have something to reproach and be angry with God's elect saints, and the true saints may have something to exercise their mercy, humility, gentleness and long-suffering in. For they are not therefore unholy, nor rejected and hated, whom St. Paul here calls chosen, dear saints, whether they lack anything in humility, gentleness and mercy etc.
14 St. Paul separates "longsuffering" from patience, as, Rom. 2, 4: "Do you despise the riches of His goodness, patience and longsuffering?" This is from the Hebrew
In the language that God is praised from time to time in the Psalter and other places, arich apaim, "slow to anger," that is, that He is not only patient and suffers evil, but also always and forever takes vengeance, and presents Himself as the One who would rather forgive than punish, even though He is almost provoked and is right to do so. So that long-suffering stretches a little further than patience, namely, that patience is when one suffers evil and injustice; but long-suffering is when one also waits and does not intend to punish, nor wants to avenge himself in time, nor wishes someone evil for revenge; as one may well find those who suffer much and are patient, but still think besides that it will be well smelled in its time. But longsuffering also desires that it remain unscented and that the sinner be corrected.
And bear with one another, and forgive one another, if any man have a complaint against another: as Christ forgave you, so also ye.
(15) Then also all judgment among Christians is abolished, and it is not permitted that any man should rightly demand his own again, but forgive and forbear. And do the same with the example of Christ, as he forgave us. But how has he forgiven us? Not only for sins committed and past, but as St. John says in his epistle 1 John 2:1: "If we ever sin, we have an Advocate before the Father, Jesus, who is righteous and makes reconciliation for our sins."
16 And notice that here he writes to the true Christians and saints, and yet holds them so frail that one suffers another and one has something to complain about against the other. This should not be the case with Christians and saints; but this is what I have said, how Christ's kingdom is such a mystery, a secret, which can never be taught and preached enough. Those who do not believe cannot be brought away from works, but those who believe cannot be brought anywhere to works. The former do not want faith; the latter do not want love. Thus is Christ's kingdom ever done, that his Christians are not perfectly holy,
388 L. 8, 80-82. on the fifth Sunday after Epiphany. W. XII, S20-Ü22. 389
but are in the lifting up and increasing. Therefore one still finds among them anger, evil desire, love, worry and other evil infirmities left over from the old Adam; which St. Paul calls the burden of the neighbor, which one should bear on the other, Gal. 6:2, and weakness, which one should receive, Rom. 15:1. Just as Christ in His apostles tolerated and bore many such things, and bears them daily in His own.
(17) Therefore if any man come and count the fruits of the Spirit, Gal 5:22.That Christians should be gentle, kind, patient and chaste, and thinks that these are commandments and laws, and will not believe that they are Christians, unless such fruits are without all infirmities: behold, he cannot believe that Christ is, since he is true, and must judge wickedly and complain that there are no Christians anywhere. 7:16, that the tree is known by the fruit. Then he stood up.
18 Now guess what this one lacks? He lacks that he understands nothing at all of Christ's kingdom; for he grasps the sayings, said of the Christians, on this understanding: The Christians should be kind and gentle, that is, they should never be angry, and suffer everything, and not be impatient against anyone, not even a man: if not, then they are not Christians, because they do not have the fruits. Dear, who drives such a mind in him, but his blindness? He dreams himself that Christianity is a perfect holy state, with no infirmity in it, as it will be in heaven among the angels. But say, where does the Scripture thus say of the Christians? He who knows that Christianity is an improving and increasing state does not fret if a Christian is sometimes unkind, unkind, impatient toward some, for he knows that Christians are called to bear burdens and to tolerate weakness. And that the fruits of the Spirit are not given as a law, as if all things should be so, or Christ denied; but are to be understood thus: Christians are to be kind, that is their aim and measure, in that they are to be kind to the
ken. But it is still the case that they begin to be kind and increase in kindness, but are often unkind and bring forth perverse fruits of the spirit. It is said that we should be kind, but it is not yet said that we are kind; rather, it is said that we are becoming kind and are in the process of becoming. Now, under the becoming, there is still a lot going on with the old being, out of which a new one is becoming.
019 Know therefore that Christ is wonderful in his saints, and take heed that thou judge or condemn no man, except thou see and hear openly that he speaketh and believeth against the gospel. For whosoever speaketh or doeth contrary thereto, thou mayest freely judge that he is under the devil apart from Christ; and pray for him, and exhort him, that thou mayest convert him. Otherwise, if you find one who praises the gospel and holds it in honor, follow the teaching of St. Paul, Rom. 14:4: "Who art thou that judgest a strange servant? If he fall, or if he stand, he fall or stand for his lord, but he may stand; for the lord is able to make him stand"; item, to the Corinthians, 1 Cor. 10:12: "He that standeth, let him see that he fall not." For Christ wants to be both secret and manifest, to be found and not to be found at the same time. For this reason, among the fruits of the Spirit, so that he may be known and improved upon, he has included a number of infirmities, so that he may be hidden, and so that the unrighteous judges may take offense at him.
But above all this, love is the perfect bond.
(20) He separates love from patience and gentleness and other jewels of spiritual adornment, of which we have now heard, though all these things are done in love. But because faith is the main part of Christianity, love is also one of the fruits of the Spirit, and one of the jewels of adornment, but of course the best. That is why he also says here: "But above all these things put on" etc., that is, love is more than mercy, kindness, gentleness and humility. And calls it a "bond of perfection" because it binds hearts together, not piecemeal, nor over any one thing alone or any one part, but through and through over all things.
390 L. 8, 82-84. on the fifth Sunday after Epiphany. W. XII. S22-S25. 391
in all and in all things. She makes us all of one mind, of one mind, of one mind, and does not allow anyone to have a very special advantage in teaching and faith: everything remains the same and the same. So it also makes equal hearts between rich and poor, between rulers and subjects, between the sick and the healthy, between the high and the low, the honest and the despised, and lets its good be common to everyone; again, it accepts everyone's adversity as its own: that there may be full and complete unity and fellowship everywhere, in all things, in good and evil. This means a quite perfect bond.
(21) But where there is no love, hearts are bound together and of one mind, but in few things, and in many things they are divided. For robbers also have a bond that binds them no further than that they are bent on robbing and murdering at the same time. Secular friends are of one mind, provided there is self-interest. The monks are one, as far as it affects their order and fame. Herod and Pilate are also one, but only about Jesus Christ. Otherwise, however, almost no monk, nor priest, nor layman is one with the other; therefore their bond is a loose one, and binds itself together just as one binds chaff with a straw rope.
And may the peace of God prevail in your hearts, to which you are also called.
(22) Many things are wanting to break this bond, because the devil does not sleep and always causes disunity and discord; so St. Paul does not deny here that the bond of love is being challenged. But he admonishes us to resist, and to know that love must be contested, that it may have exercise. Therefore he says that the peace of God should have the upper hand in our hearts; as if he should say: "If the peace of the flesh and of the world does not remain, and you have to see and hear outwardly that reaches to disunity *) and discord, then let it be.
*Thus reads b. All other editions have "impurity". D. Red.
Let your hearts have peace in God. We have heard about peace in God in the postilion of Advent, on the epistle, Rom. 15.*) For this is the peace to which we are called by the Gospel, and not the peace of the world, the flesh, or the devil, but it hovers above all senses, says St. Paul, and also remains silent not only in the time of peace, but also when sin, death, the devil, the flesh, the world, and all misfortune rage.
And be grateful.
This thankfulness may be understood in two ways: firstly towards God, that St. Paul's opinion is this: Let this move you, that God has done so much for you, and give thanks to His grace and mercy, and give thanks to Him again, that you may love and have peace. And again, toward men, that every man receive love and mercy from others, that he may know it. For he also says in 2 Timothy 3:2 that among other vices at the end of the world there will also be that of unthankful people toward one another. Let each man take one of these, whichever he will. I consider that because he speaks of gratitude to God in particular afterwards, and teaches here about love for one's neighbor, he speaks of gratitude to one's neighbor. And let this be the opinion: Everyone is skillful to love gladly, and can well suffer that one does him good and proves the gospel in him. But he, on the other hand, does not want to show it to anyone, and all good deeds are lost in his ingratitude. Although this does not overcome love, for it bears all things, 1 Cor. 13:7, it nevertheless makes one weary and unhappy, and is also an incomparably shameful thing, that one should always help and no one wants to help him.
- he also speaks of Gal. 6, 6. that the one who is taught the word should share all good things with the one who teaches him; and 1 Tim. 5, 17. he says, "Those who speak the word well are worthy of double honor;" and 1 Cor. 9, 9. he acts as follows
*) heard on the epistle of the 4th Sunday in Advent, Phil. 4. f g D.Red.
392 L. 8, 84-87. on the fifth Sunday after Epiphany. W. XII, 52S-S27. 393
The teachers should be fed, and the threshing ox should not have its mouth tied, for that would be gross ingratitude. The same ingratitude is stirred up here. For God's word must always go for bread with his preachers, and have ingratitude as a reward, that it brings such great good, as it does now and has always done. But if it were a matter of keeping the mass and indulgences, then one could recognize oneself and give and do all kinds of things in thanksgiving. So it was with the Levites in the old law against the idolaters and the priests of the grove.
Let the word of God dwell among you richly in all wisdom, teaching and admonishing yourselves with psalms and hymns and spiritual songs in grace, singing to the Lord in your hearts.
(25) This follows right on from what he said about thankfulness, as if he were saying, "See to it that you honor the teachers and preachers and are thankful, so that they may wait for the word and give it to you abundantly. For I observe that St. Paul does not speak here of God's word as it is given from heaven, for that is not in our hands, but God alone must give it to dwell among us. As he has done and does: as often as he preaches the gospel, he pours it out abundantly, so that he holds nothing back that we need to know. But if he has given it to us, we should be thankful and faithful to read it, listen to it, consider it, sing it and say it day and night, and make sure that we have plenty of teachers who hold it up to us abundantly and without fail. This means, then, that God's word dwells abundantly among us.
(26) But the weary and lazy spirits soon grow tired, and let the preachers go as they go. So they have to feed themselves and work, so that God's word remains, and becomes thin and strange; just as Nehemiah Cap. 13, 10. complains that the Levites must worship and leave the temple and go to the country, because they had no food from the people; or had to set up false worship and fables, so that they deceived the people: then they were not only fed, but also rich. So it is
This also happened in Christianity: since it was difficult to find pious bishops and teachers (as Augustine also complains), they either had to feed themselves with work and leave God's word, or they had to think about the misery of the damned worship, which is now going on all over the world, because they have now become great lords in the world. So it also begins now, because the gospel has returned, and will also continue to happen in this way, that one cannot now raise a hundred guilders to appoint a good schoolmaster or preacher, since one has previously given a thousand, yes, countless amounts of money for churches, foundations, masses, vigils and the like, until God punishes the ingratitude, and either lets the preachers resign and feed themselves, or sends other greater error upon them again, which again defrauds them of money, body and soul, because they do not want to let the word of God dwell with them abundantly.
27 He saith unto it, "In all wisdom." For even if one had God's word so abundantly that all the streets and corners resound with it and all the children also sing of it (as those have done who have raised the preaching chairs and lection, the seven tides, and the singing and reading in the church so manifold); what good would that be, since there is no understanding, sense, nor wisdom with it? But if God's word is given for this reason, and is to be preached and sung in such a way that it is understood and gives wisdom, so that those who have it, sing and speak it, may be wise and understand all things that serve the salvation of souls and the glory of God. Behold, this is called God's Word dwelling with us in all wisdom. There St. Paul, with a single word, knocks to the ground all the clamoring that goes on in churches and monasteries, where there is so much preaching and reading, and yet the gospel remains misunderstood; that he had seen before that there would be much of God's word, but that neither understanding nor wisdom would follow from it, but that they would only become more foolish and foolish every day, until they would become coarse blocks, and so devoid of all wisdom that they would call such clamoring and asses' braying the service of God and the salvation of souls preached.
394 L. 8, 87-8S. On the fifth Sunday after Epiphany. W. XII, 527-S30. 395
What teaching and exhortation is, has often been said, without St. Paul making the teaching ministry common to all Christians, when he says: "Teach and exhort yourselves", that is, one to another, and also each to himself, apart from the common ministry of preaching; so that the word of God should go forth publicly and secretly, commonly and specially, everywhere in pregnancy.
- The difference of the three words "psalms", "hymns" and "songs", I mean, is this: that by the psalms he actually means the psalms of David and others in the Psalter; by the hymns the other songs in Scripture now and then, made by the prophets, as, Moses, Deborah, Solomon, Isaiah, Daniel, Habakkuk; item, the Magnificat, Benedictus and the like, which are called Cantica. By spiritual songs, however, the songs which one sings apart from the Scriptures of God, which one can do daily. Therefore he calls them "spiritual", more than the psalms and hymns, which he knew well to be spiritual themselves; but in the songs he forbids us to use the worldly, carnal and unpretty songs, but wants our songs to be of spiritual things, which are able to teach and admonish us, as he says here.
(30) What then is it that he says, "in grace"? Whoever wishes may interpret this to mean that it is said of the grace of God; that is, that such singing should be done without compulsion and law, out of free desire and love; not as church singing is now compelled by commandments and laws, since no one preaches, sings, or prays that he may have favor or grace for it, but for the sake of enjoyment, presence, punishment, harm, shame; or as the most holy do, who out of obedience join themselves to it and let themselves be driven to it as to the service of God, by which they want to win heaven, and nothing at all about it, that God's word may be understood abundantly and with all wisdom, as St. Paul wants. Paul wants. However, I note that St. Paul speaks of the grace or holiness of song and hymns, just as he says in Eph. 4:29: "Let no idle talk proceed out of your mouths, but that which is profitable for correction, where it is to be heard.
and be blissful to hear." So also here the songs should be so skillful that they have favor and grace with everyone who hears them, so that there are no lazy, lame and lewd words or other unskillful things that neither taste nor smell, have neither strength nor juice. They should be rich, lovely, sweet songs that everyone loves to hear. This actually means sung in grace, in Hebrew, as St. Paul speaks. The psalms and hymns in the Scriptures are also of this kind, since good things are sung inside and with fine words. Some songs have the very first words, but are worldly and carnal; again, some have good things for themselves, but in such clumsy words: that he has neither favor nor grace.
Sing to the Lord in your heart.
(31) St. Paul does not mean that the mouth should be silent, but that the words of the mouth should come out of a heartfelt opinion, earnestness and fervor, so that there is no hypocrisy, and go as Isaiah Cap. 29:13, "This people praiseth me with their mouth, but their heart is far from me." St. Paul wants the word of God to be so common and so rich among Christians that people everywhere speak, sing and write about it; and yet all this so that it is done with understanding and spiritual fruit, and is loved and valued by everyone, and is sung out of the heart in praise and thanksgiving to the Lord. And saith, Let it dwell with you, not as a sojourner for a night or two; but let it dwell, and never depart from you. He is always concerned about the doctrine of men.
And whatever you do in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through him.
(32) The works of Christians have no name, time, or place, but what they do is good, and when they do it, it is right, and where they do it, it is well done.
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Eat, drink, sleep, watch, walk, stand, talk, be silent, work, be idle, etc., are all things that are good, because they are all done in the name of the Lord Jesus, as St. Paul teaches here. But then they go in the name of the Lord Jesus, if we hold with firm faith that Christ is in us and we in him; so that we celebrate, and he lives and works in us, as St. Paul says Gal. 2:20: "I live, but not I, but Christ lives in me." Again, if we do something as if we were doing it, it is done in our name and there is nothing good in it.
For it is often false and hypocritical to say with the mouth, "In the name of God" or "Well in the name of Jesus," as it is to say, "In the name of God all calamity arises. For false teachers and doctrines are in the habit of presenting their things in God's name and coming in Christ's name, as He Himself says Matt. 24:24. Therefore, if it is spoken and done from the heart and with earnestness in Jesus' name, the heart must agree with the mouth; and just as the mouth says, "This is done by God," the heart must also be certain and believe with firm faith that God is doing this work and is working in it;
As St. Peter teaches in 1 Ep 4:11: "If anyone does anything, let him do it out of the wealth that God has given him. This is how it is done and works out well. A Christian should not do anything out of his own ability or pride, but be sure that God works with him and through him; as Paul also says 1 Cor. 9, 26: "I run, not as into the unknown, and I fight, not as if I were striking the air.
34 From this it can follow that one should praise and give thanks to God, to whom alone is due the honor and glory of all good things, as St. Paul says here. Just as St. Peter soon after said that one should do everything out of God's wealth, he follows this by saying: "that you may all with one accord praise the Father through Jesus Christ. But he who does anything out of his own wealth, even though he gives thanks to God with his mouth, is lying and false, like the hypocrite in the Gospel. Now thanksgiving is the sacrifice and some work that we should and can do to God. And yet not through ourselves, but through our mediator Jesus, without whom no one comes to the Father, nor can be admitted. Of which we have often said.
Septuagint; 1 Cor. 9, 24 - 10, 5
On the Sunday of Septuagint.
1 Cor. 9, 24. to 10, 5.
Do you not know that those who run in the ranks all run, but one gets the treasure? Run therefore, that ye may seize it. But every one that fighteth abstaineth from all things: so they received a corruptible crown, but we an incorruptible. But I run thus, not as into the unknown; I fence thus, not as he who sweeps into the air. But I stupefy my body, and tame it, lest I preach to others, and become reprobate myself. But I will not restrain you, brethren, that our fathers were all under the cloud, and passed all through the sea, and were all baptized under Moses with the cloud and with the sea; and did all eat the same spiritual meat, and drank the same spiritual drink; but drank of the spiritual rock which followed, which was Christ. But in their many God was not pleased; for they are cast down in the wilderness.
- this epistle is a piece of the long teaching, so St. Paul drives through four chapters to the Corinthians, in which he teaches how the weak are to be kept in faith, and
warns the presumptuous and insolent Christians to watch and not fall too, whether they are standing now. And gives a likeness, terrible enough, of those who are in bounds.
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run or fight for a treasure, since many run and yet miss, that they do not win the treasure. Therefore it is not enough that one run; but he must not have run in vain. So it is not enough that one believes and runs in the way of Christ, but that one takes hold of eternal life; as also Christ says Matth. 24, 13: "He who perseveres to the end will be saved"; and St. Paul 1 Cor. 10, 12: "He who stands, let him see that he does not fall."
Now this running is prevented in two ways. One is through laziness, that one does not practice faith chivalrously and is lax in good works, by which the running is hindered that the jewel is not seized *. St. Paul does not speak of this hindrance here, in my opinion; for he does not speak of those who run and are slothful, but of those who run in vain and make a false start, as those who run very much to a goal, and have a spectre before their eyes that they miss the goal and run astray, that they break their necks or otherwise run horribly. Therefore he says that they should run, because they are running, so that they take hold of it and do not miss it. Now this running is prevented if one sets a wrong goal or moves the right goal, as he says to the Colossians Cap. 2, 18: "See to it that no one moves your aim." Even though the lazy life finally comes to the point where it demands that such a goal be lost, for when people sleep, the enemy soon sows weeds among them, Matth. 13, 25.
- To shift the goal is to falsify the word of God and to preach conceit under the appearance of the divine word: which is done very quickly and easily, where people do not stand in front of each other and remain in unity of spirit, since everyone follows his own head and mind, no one gives way to the other, and everyone likes his conceit best. How it must be, where love is not, that the learned and strong want to be seen as something special, and despise the weak in faith; there the devil has good room to sow weeds. Therefore also St. Paul Eph. 4, 3. love calls the unity of the
*) b c
Spirit, and exhorts us to be careful to keep the unity of the Spirit in the bond of peace. And in 2 Thess. 2, 10. he proclaims that the end of Christ should come because one has not accepted the love of truth, that is, the right true love.
But every one who fights there.
(4) If a man should run and fight in the ranks, and also do other things or create benefits, he would not win much, but would soon be defeated, and lose both the battle and all things. Now if he is to fight, he must truly not be aware of any other thing, but forget everything and leave it, waiting only for the battle: it may nevertheless be grace and luck that he wins; since even those who utter all things and run, nevertheless do not all win the treasure. So here, rather, in the Christian struggle, it will be necessary to express all things and wait for the struggle alone. Whoever then also wants to seek his honor and benefit, and to gain glory in God's word and spirit, and wants to be seen before others, as the mobs and sects do, what do they want to gain? They are completely wrapped up in temporal honor and benefit, hands and feet bound and completely trapped: such running will be a running of which one dreams how he is running, and yet lies on the bed, lazy and trapped.
But I run thus, not as into the unknown; I fence thus, not as he who strikes the air.
5 Here St. Paul gives himself as an example. Paul himself is an example and shows how it happens that one lacks the goal, namely: If one leaves love, and seeks self-will, temporal honor and benefit in the word of God, so that the exercise of faith in right love remains; then there are certainly false and lazy Christians in right course, and yet fresh and running in the appearance of divine word and being, because they turn and turn everything to their glory and benefit; but do not see that such are vain uncertain courses and blunders. For they never attack it rightly and never hit it the same way. They should kill and curb their ambition and selfishness, and
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They do none of these things, but do all kinds of other things, so that ambition and self-interest only grow stronger; after that, they swear a thousand oaths, seeking God's honor, not their own honor, the neighbor's benefit, not their own benefit. St. Peter 2 Ep. 1, 9. 10. also says of such that they are like the blind, groping with their hands and forgetting the forgiveness of their former sins, because they do not make their profession certain through good works. Therefore, as St. Paul says here, they run as if into the unknown, fencing in the air; for their heart is unsteady and uncertain before God, and they are fickle and unsteady in all their ways, Jac. 1:8. For as they are uncertain and unsteady in heart, so they also become unsteady outwardly in works and doctrines, now taking this, now that, and cannot have rest, nor remain unsaved. Hence it follows that they lack the goal, or they shift the goal for themselves, and must depart from the right common path.
But I tame my body and anesthetize it.
6 This is as he says above, v. 25: "He that fighteth abstaineth from all things." For by taming the body, he means not only the subduing of fleshly lust, but all temporal things in which we have fleshly lust, honor, favor, good etc. He who lets go of these and does not tame them will preach in such a way that he himself will be condemned, even though he preaches rightly. But now they do not let preach rightly, especially temporal honor. Therefore St. Paul gives with these words a pretty sting to the ambitious and self-serving preachers and Christians, that they not only run in vain and fail, but are also rejected themselves, as those who only lead the appearance and color of a Christian being.
For I will not fail you, brethren, that our fathers were all warm under the dollen.
(7) Here St. Paul gives an abominable example from the Scriptures, that he may prove how all that run do not lay hold on the jewels. For the children of Israel, whose six hundred and
There were thousands of them, and they all walked in the way of God, in his word and in his faith, so mightily that they were all under the divine cloud, and they all passed through the sea wonderfully: but yet of so many that walked at that time, not more than two took hold of the jewel, even Joshua and Caleb, who alone of the great multitude came into the Promised Land. This is what St. Paul interprets after this epistle itself, and says 1 Cor. 10, 9. 12. that it happened to us as an example and was written for our admonition, so that whoever lets himself think that he is standing may well see that he does not fall. All this is so that pride, conceit and obstinacy may be put away, and that no one may despise another, nor seek honor or profit from the word of God in the sight of others; but that each one may make himself equal with the other, and one may support the other, the strong the weak, etc. as these four chapters teach and do.
(8) How many fine, great, and excellent men were there among the six hundred thousand, whom we cannot equal! Among them were the twelve princes of the twelve tribes, especially Prince Nahasson, who is in the holy line of Christ (Matt. 1:4); item, the seventy men among whom the spirit of Moses was divided, especially Eldad and Medad (Deut. 11:27), and all the other great men, not including Korah and his band. Behold, they all ran, did much, suffered much, saw many of God's wonders, helped to build a beautiful tabernacle and worship, and were full of good works; and yet they all fell short and died in the wilderness. What courage is so great and proud that such an example of divine miraculous judgment should not break and humble? Therefore it is said, He that standeth, let him see that he fall not.
Now, the example is easy to understand, God grant that we turn to it. We must also see the text of the apostle, and the words where he speaks of baptism and spiritual food as of Christians, and makes the fathers equal to us, just as if they had also had baptism and sacrament. Here it is to be known in the first place how often it is said that God from the beginning has always led his saints, redeemed them and made them blessed through
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by his bodily word and outward signs; as, Adam by the word Gen. 3, 15: "The seed of the woman shall bruise the head of the serpent", that is, Christ shall come and overcome death, sin, devil for us. To this word he gave the sign that the sacrifices were lit by fire from heaven, as happened to Abel Gen. 4, 4. and is written in more places. The word was Adam's gospel until Noah and Abraham; all the saints believed in it and were saved from sins until Abraham, just as we are saved by the word of the gospel if we believe; and the fire from heaven was a sign to them, just as baptism is a sign to us of the word of God.
(10) Such words and signs he gave other and other at various times, except the last which Christ gave in his own person, which is the gospel and baptism among all the Gentiles. So he gave Noah a word to keep him alive before the flood, and a sign, the ship or ark, which he built, and Noah was justified and preserved with his own through his faith in the same word and sign. Item, after that another word, and for a sign the rainbow. Then he gave Abraham a word and circumcision as a sign, so that circumcision was his baptism; to Noah the flood and the ark was his baptism: again, baptism is now our circumcision and our ark and flood, as St. Peter also interprets 1 Ep. 3, 21. For it is God's word and sign everywhere, in which one must believe, and thus be saved from sin and death through faith.
(11) So the children of Israel had the word of God that they should come into the Promised Land; to which word they had many signs, especially which St. Paul here indicates, the sea and the cloud, the bread of heaven and the waffle of stones: which were their baptism, saith he, even as baptism should now be our sea and our cloud. For there is one faith and spirit everywhere, though there are different signs and words. The signs and words are given differently from time to time, but they remain the same.
Faith in the same one God, who by various signs and words at various times gives one kind of faith and spirit, and by the same also works one kind of forgiveness of sin, redemption from death and blessedness in all saints, whether at the beginning, middle or end of the world.
12 This is what St. Paul means here, that the fathers ate the same food and drank the same drink with us, but he adds the word "spiritual" to it. For outwardly and bodily they had other signs and words than we have, but the same spirit and faith of Christ that we have. But eating and drinking spiritually is nothing else than believing in God's word and sign; as Christ also says John 6:54, 55: "He that eateth my flesh, and drinketh my blood, abideth in me, and I in him"; item: "My flesh is meat indeed, and my blood is drink indeed" etc., that is, "He that believeth on me, the same shall live."
But they were drunk with the spiritual rock that came after, which rock was Christ.
(13) That is, they believed in the same Christ as we believe in, though he had not yet come into the flesh, but was to come afterward; and such a sign of their faith was the rock in the flesh, when they drank water out of it bodily, just as we eat the bodily bread and wine on the altar, and drink the true Christ spiritually, that is, in eating and drinking outwardly we exercise faith inwardly. For if they had not had God's word and faith when they drank water from the rock, it would have been of no use to their souls. So it would not help us to take bread and wine from the altar without faith; indeed, if God's word had not been there before with the rock, the rock would never have given water nor cause to believe. And if the word of God were not here with the bread and wine, it would not be spiritual food, nor would it exercise faith.
14Therefore there is everywhere one kind of food and drink spiritually, wherein God sets his word and sign, whether it be outward or bodily; and if he would have me pick up a straw, immediately there would have been a change in that straw.
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spiritual food and drink; not for the sake of the straw, but for the sake of the word and sign of divine truth and presence. Again, if God's word and sign is not there, or is not recognized, it does not help if God Himself were there; just as Christ says of Himself Jn 6:63: "The flesh is of no use," because they do not pay attention to the words, as He speaks of His flesh; which words make His body the right food, since He says in v. 51 that He is the living bread from heaven. So one must not pay so much attention to the works, signs and wonders of God (as blind reason does), as to the words of God in them, as faith does.
(15) He takes the rock alone before him, and says, "They drank of the spiritual rock that came after, which was Christ. With this he points and draws all such figures and signs, which happened to the people of Israel through God's word, to Christ; for where God's word is, there is Christ, and all God's words and promises are drawn to Christ; as he himself draws and points the serpent of Moses to himself; so that one might also say there that they looked at the same serpent that we see. For they saw the spiritual serpent that came after, which serpent was Christ on the cross, that is, their seeing was believing in God's word by the serpent; just as their spiritual drinking was believing in God's word by the rock. For if the word of God had not been there, the serpent would not have helped them, if there had been vain serpents and they had seen them forever; and the rock would not have helped either, if they had beaten or sucked all the rocks to powder, if the word of God had not been there.
16 So St. Paul gives us here the common rule with the example of the rock, that we may also say of the bread of heaven, They ate the bread of heaven, which we eat; but they ate of the spiritual bread of heaven, which came after, which was Christ; that is, their eating was believing in the word of God in the bread of heaven, which they ate bodily. For if the same word had not been in it,
If it had been only bodily food, it would have been of no use to souls, and would not have been able to exercise faith; as Christ says John 6:32: "Moses did not give you the bread of heaven, but my Father gives you the true bread from heaven, not as your fathers ate in the wilderness and stumbled. Moses himself also Deut. 8:3: "He gave you bread from heaven to eat, that he might show you how a man does not live by bread alone, but by every word that proceeds from the mouth of God"; as if to say, "You must not look at the bread of heaven in the flesh only for the work by which you fill your belly, but rather for the word by which he promises and gives you the bread of heaven; for by that same word you live forever in faith.
(17) So also of the sea and the cloud it may be said, They went under the cloud, as we go down; but they went under the spiritual cloud, which came after, which was Christ; that is, their going was to believe in the word of God, which they had in their hearts, from the bodily outward cloud, to follow the same; without which word they could neither have believed, nor followed the cloud, yea, without that same word the cloud would never have been. Therefore also the same cloud was called the glory of the Lord, which was promised to be there etc. So we see how in all things we are to pay attention to the word of God, on which faith is to hang, without which the signs and works of God either are not there, or, if they are there at once and are looked at with the eyes alone without a word, they only open the mouth and cause a temporary amazement, like all other new things; but they are of no use to the soul and do not demand faith.
18 Some here also interpret the little word "came after" to mean that the spiritual Rock walked with the children of Israel, was with them and remained their companion, that it should be called comitante petra, not consequente, as if Christ had been there spiritually, in word and faith; and this is what the Greek text should give. I, however, have Germanized it, consequente petra, which came afterwards. But it is not worth having, let each one do as he pleases; both are right: I meanwhile remain on that which I have said, that all the
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Stories and words of God are directed before times to the future Christ, who came afterwards, in whom they all must believe; as also Gen. 22, 13: "Abraham saw behind him the ram in the hedge, and took and sacrificed it", that is, he believed in the Christ, who should come afterwards and be sacrificed.
19 There are also some who apply this saying, "But the rock was Christ," to the bodily rock, and interpret it thus: The rock signifies Christ; for Christ is not a bodily rock: and here the word "is" is to be understood as meaning (signify). They then carry this on to other words of Christ, when he speaks of the sacrament: "Take and eat, this is my body", as if he should say: The bread means my body, but it is not; thus they want to deny that Christ's body is not the bread. Item, so also they lead the saying of John in the 15th Cap. V. 1: "I am the true vine," that is, I am signified by the vine. Beware, these are scribes out of their own iniquity. For St. Paul here with bright words separates bodily and spiritual rock, and says, "They drunk of the spiritual rock, which came after, which was Christ." He does not say that Christ was the physical rock, but the spiritual rock; for the physical rock was not spiritual, so he did not come after or go with them.
20 Therefore their interpretation and bending is not allowed here; but as the words read, so it is true that it is to be understood from the essence, not from the interpretation. So also John 15:1 does not speak of the physical vine but of the spiritual vine. How would that read: I am signified by a spiritual vine? It must be spoken of the essence, and thus read: I am, and is here essentially a true spiritual vine. Just as John Cap. 6, 55: "My flesh is a right food." This does not mean, my flesh means, or is meant by a right food; but of the spiritual food it is said, thus: My flesh is truly and essentially a food, not for the belly, bodily, but for the soul, spiritual. So you must not let the words be taken away from you or changed: The bread is mine
Body; not that his body is signified by the bread, as they pretend, but strictly as the words read: The bread is essentially and presently there my body etc. For it is not thus to force the Scripture out of one's own head; but one would have to prove with public text that the word "essence" is so much as "signifying". And if this were proved in some place, it would still not be enough, but would also have to prove clearly that it should and must be taken in this place. This they will never do. But where one cannot do it, one should give oneself captive under God's word, and keep them as they read.
- But Christ, as he is signified by all kinds of signs and stories in the Old Testament, so he is also signified here by the rock. First, as this physical rock was in the wilderness, far from men, and without all the labor of men, all lonely and desolate: so Christ is before the world a thing altogether unsightly, whom no man respects, nor takes upon himself, neither is he prepared by human labor.
Item 22: That water flows out of the rock is contrary to all nature and a miracle. But the water is the living Spirit of God, which is to come from Christ crucified, dead, and condemned: it is like drawing life from death, and yet it is by God's power; for his death is our life, and if we would live, we must die with him.
(23) Moses striking it with the rod by God's command and showing him the rock is the ministry of preaching by God's commandment of Christ, and thus striking out the spirit with the word of the mouth. For God does not want to give anyone the Spirit without the word and the preaching ministry, which he has appointed and commanded there to preach of Christ alone. For if Moses had not by God's command struck the rock with the rod, no water would ever have flowed out. This is the rod or staff of the mouth, as Isaiah Cap. 11, 4. says: "He will kill the wicked with the rod of his mouth"; and Ps, 45, 7.: "The rod of your kingdom is a straight rod" etc.
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On Sexagesimä Sunday.
2 Cor. 11, 19. to 12, 9.
For you gladly tolerate fools, because you are wise. You tolerate when someone makes you servants, when someone oppresses you, when someone takes you, when someone defies you, when someone strikes you in the face. I say this after dishonor, as if we had become weak. Therefore if any man be bold (I speak in foolishness), I also am bold. You are an Eberian, and so am I. They are Israelites, so am I. They are Abraham's seed, so am I. They are Christ's servants; (I speak literally) I am well more. I have worked more, I have suffered more blows, I have been imprisoned more often, I have often been in mortal peril. From the Jews I have received five times forty strokes less one. I have been beaten three times, stoned once, shipwrecked three times, spent day and night in the depths (of the sea). I have often matured; I have been in peril on the sea, in peril among murderers, in peril among the Jews, in peril among the Gentiles, in peril in the cities, in peril in the desert, in peril on the sea, in peril among false brethren; in toil and labor, in many watchings, in hunger and thirst, in much fasting, in frost and nakedness; without what else happens, that I am daily run upon, and bear care for all the mean. Who is weak, and I am not weak? Who is vexed, and I burn not? If ever I shall boast, I will boast of my weakness. God and the Father of our Lord Jesus Christ, blessed forever and ever, knows that I am not lying. In Damaseus, the governor of King Areta was guarding the city of Damascus, and wanted to seize me; and I was lowered in a basket to the window through the wall, and escaped from his hands. Boasting is of no use to me, but I will come to the visions and revelations of the Lord. I know a man in Christ fourteen years ago (if he was in the body, I don't know; or if he was out of the body, I don't know either; God knows); he was raptured up to the third heaven. He was raptured into Paradise, and heard unspeakable words) which no man can say. Of this I will boast; but of myself I will boast nothing, without my weakness. And if I wanted to boast, I would not do so properly, because I wanted to speak the truth. But I refrain from doing so, so that no one may think more highly of me than he sees in me or hears from me. And lest I exalt myself to high revelation, there is given me a stake in the flesh, that is, the angel of Satan, to smite me with fists, lest I exalt myself. For this I have thrice confessed unto the Lord, that he departed from me. And he said unto me, Be content with my grace: for my power is mighty in the weak. Therefore I will boast most gladly of my weakness, that the power of Christ may dwell with me.
(1) They are called fools, and are accounted fools in the sight of the world, that glory in themselves: as it is said, Self-praise stinketh; and Solomon forbideth it, saying, Prov. 27:2, Let another praise thee, and not thine own mouth: and Christ Joh. 8:54, If I seek mine own glory, my glory is nothing. Therefore St. Paul here confesses that he must become a fool about boasting, and does not like to do it; but necessity presses him to it. For the false apostles, as is the way of all false spirits, spoke great, excellent, glorious words before the simple people, and exalted themselves above St. Paul.
so that they would disparage and destroy St. Paul and his teachings. Now Paul does not care much that his person is held in low esteem and that the false apostles are held in high esteem; but that the gospel perishes and the Christians of Corinth, who were converted by him, are deceived, that he cannot suffer; therefore he does everything he likes, and he should become a fool and also boast.
(2) But he is a master of boasting through his rich spirit, and he disgraces and destroys the boasting of false apostles. First of all, in that he
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all that they boast of, and boast even more than they do; and yet he says that he is becoming a fool about it; as if he should say, They are great fools and grave asses who boast of themselves, and they should be ashamed in their hearts; for no honest sensible man boasts of himself, loose, frivolous people do. But he does not attack them so harshly and sharply, but quite politely and neatly, that he presents himself as a fool; as if he should say: Behold, how fine my boasting looks; I am a fie in my boasting, although it is all true that I boast. How much more shameful is it to you who boast of many things, none of which may be true? So St. Paul puts on the fool's cap and shows himself as a mirror to the coarse fools, so that they may see what kind of people they are. That is, to use foolishness wisely for the benefit and improvement of one's neighbor and in honor of the gospel, so that foolishness also is wisdom to the righteous, just as all things are pure and holy to him.
(3) Secondly, he gives them a strong and good rebuke, showing how they do not yet know what and how a true Christian should boast. For a Christian boasts of what all others are ashamed, namely, of the cross and that he suffers much. This is a true art of boasting; as he also says Gal. 6:14: "Far be it from me to boast but of the cross of our Lord Jesus Christ." The false apostles avoid this glory, for they shun disgrace and suffering, but want to live in honor and honor, and always be above others and special; which is a sure sign that they do not have a good spirit and do not come from God. As Christ also testifies John 5:44: "How can you believe, because you seek honor among yourselves from yourselves, and do not ask for the honor that comes from God?
4 The sum of this epistle is that there is no vice in a preacher or teacher more harmful or poisonous than vain honor. Although avarice is also an evil thing in them, and both commonly run with each other; for for the sake of their enjoyment, that they may only gain the more, they want something.
To be high, special and greater. For that which is not worthy is not worth anything; that which does not bear is not worth anything. All the other vices are more tolerable in a preacher, although none of them is good, and should be blameless and perfect, as St. Paul teaches in Titum 1:7. Nor is it a miracle, for the two vices are natural and contrary to the nature of the preaching ministry. For the preaching ministry is ordered to seek God's glory alone and to mean it with all its heart, as the 19th Psalm v. 2. says: "The heavens tell God's glory"; and must suffer shame and disgrace because of it, as Jeremiah laments and says Jer. 20, 8.: "The word of the Lord is daily a scorn and a mockery to me." For the world is not sorry; therefore it is not possible that he who seeks his own honor in it should stay on the right path and preach the righteous word of God. For he flees scorn and ridicule; therefore he also flees to seek God's honor, and so he must preach what pleases people and is honest to him, which praises his art and understanding.
(5) So also covetousness is naturally contrary to the ministry of preaching. For just as the ministry of preaching should be for the glory of God in our shame; so it should be for the benefit and good of the neighbor, and not for self-interest. And where it is not so, it brings more harm than good. Because a false teacher seeks nothing but his own profit, it is impossible that he should preach rightly; for he must say what people like to hear, that he may fill his belly. That is why St. Paul calls them belly servants, Rom. 16, 18, and all of Scripture punishes their avarice in many ways. Whoever wants to be a preacher, let him beware of vain honor and avarice to the highest degree; or if he feels himself in them, let him avoid the office of preaching: otherwise he will do no good, but only profane God, deceive souls, and steal and rob property. From this, the epistle is easy to understand, but let us see some pieces.
You gladly tolerate fools because you are wise.
6 He praises the Corinthians for six things of patience and prudence: that they, being prudent, gladly tolerate fools; item, that
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to make them servants and to oppress them; to oppress them; to take from them; to exalt them; to strike them in the face. But he praises them for this, that he may also make room for his foolishness, that they may tolerate it the more gladly; as if he should say, Because you suffer so much from others who do you harm, in which suffering you do wisely, I hope you will also credit me that I, who have done you vain good, fool you a little, because I credit you with preserving the gospel among you against the false prophets. There you see how neatly and fatherly he treats the Corinthians, whom he might well have punished severely for tolerating false prophets; but as a father to his stupid child he praises them, and while praising them, rebukes both them and their false prophets, so that he keeps them very gently, like a raw egg, so that he does not break them or frighten them.
007 But he is a master of praising the Corinthians with one word, and yet reproving them and their prophets secretly with it: for to praise them of their patience is a vain stinging, a smiting, and a wounding against the false prophets; as if to say, Well, I have preached the gospel unto you with my food and my fare, and by my labor ye are come to such grace and honor, that ye have done nothing to me, neither suffer anything of me. But now I am gone, and others come and take you, seeking honor and gain in my work; they want to be your masters, and I shall count for nothing; they boast that they have done it all: You must be their disciples and students; their preaching must be valid, my gospel must stink; and it happens to me like the bees, who work and make honey, and then the rotten bumblebees, the filthy worms, come and eat the honey that they did not make; and so the saying that Christ says John 4:37, "One is a master, and one is a disciple," becomes true and full in me. 4, 37: "One sows, the other cuts," and always one falls to the other in his work, so that the one has to work and the rides stand, and the other has the enjoyment and security.
8 You can carry such false apostles,
Though they be fools, and teach foolishness, yet here ye are wise and patient: but me, which have taught you wisdom, ye bear not so, neither let me enjoy it much. Item, from those you can suffer that they make you servants, and call you to do as your masters whatever they want, and you obey and do it: but I, who have made myself your servant and served you for nothing, that you might become masters with Christ, must now be nothing more, all is lost, they rule over you, and do as they will. Item, from those you suffer that they flay you, that is, they devour your goods; for you give to them abundantly; as Psalm 14:4 says, "They devour my people." Well, you can shower them with goods and gifts, and let them abuse you as they wish: but I have never enjoyed anything of yours, and have done everything in vain, that you might be rich in Christ. Item, from those you also suffer, whether they take more from you than you give; item, that they exalt themselves above you and want to be better than you and I, and do their arrogance with you and among you: but not me, who have offered up mine own for you and taken from others, that I have preached to you, and have exalted myself with you above no one, but have subjected myself to everyone's service and will. But they let themselves be served by you, and cast you among them. Item, that those strike you in the face, that is, that they publicly rebuke you and make you ashamed, and act you with cruel, clumsy, insolent words, as if you were donkeys and cattle and they were your own masters; you suffer all this: but that I have acted so fatherly and motherly to you, and still, that is over and forgotten, Paul must now have done nothing good to Corinth.
(9) See how St. Paul so masterfully describes the ways of false teachers, how their ambition and avarice are. First, they let the true teachers lay the foundation and do the work; then they come and want to dominate, have honor and enjoyment from it, drive everything so that the work and name of the true teachers is nothing, nor is it worth anything, but what they bring, that shall be it. Thus they lock up
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They open their mouths to the poor, simple-minded people and win them over with such splendid and sweet words and seduce them, as Rom. 16:18 says. These are the lazy bumblebees that eat honey, which they neither can nor will make. And that this happened to him at Corinth is evident from this epistle, indeed from both epistles, since he always speaks of those who come after him and build on the foundation that has been laid, calling them messengers of the devil.
(10) And these have the good fortune that all their foolishness is borne and tolerated; and though one grasps and feels that they are fooling, even grossly, it still goes out to them and is held to their credit. But one can badly hold nothing to the credit of the right teachers, but one lies in wait for all their words and works, whether one can catch them, as the 17th Psalm v. 9 and others lament. And where one can find a splinter, only for the sake of appearances, there one makes out vain large beams; there is no toleration, but vain judging, condemning and despising. That is why it is a vexatious office to preach that he who does not regard only God's honor and his neighbor's benefit cannot persevere in it. He must work and let others have the honor and benefit; he must have harm and ridicule for reward. Here it is said to love and not to enjoy, and yet not to let it annoy. God's spirit must do this; flesh and blood cannot. So St. Paul meets the false prophets here, when he says: "You gladly tolerate fools"; as if he said: "I know that they often fool, and can do nothing else, because they teach falsely: nor do you think it all too good.
11 Secondly, their way is to make the people wicked servants, catching them in their consciences with laws and doctrines of works, so that they do as they are taught out of fear, as servants, and are feared and heard teachers. But the right teachers, who make consciences free and lords of us, we have soon forgotten and despised. And such rule of the false teachers also goes well, and is patiently suffered, yes, had in addition in honor. But all these are also punishments of God on those who do not accept the gospel with love and thanksgiving.
As Christ says John 5:43: "I come in my Father's name, and ye receive me not: another shall come in his name, and him will ye receive." In this way, the pope with his spiritual state has become our lord and we his prisoners, through his human works doctrine. And now, our red spirits are also dealing with it, through their dream doctrine of their works.
12 Thirdly, they flay their disciples to the bone and eat them out at the back; and this also goes out to them and is tolerated. I mean, we have also experienced this in the papacy. But the right teachers are not given the bread; and that is also right. For since they do not give to those from whom they have the word of God, but let them serve them on their own food, it is right that they should give all the more to those who preach lies to them and teach to their detriment; for what is saved in Christ is to be carried tenfold to the devil, that they may be oppressed by the liars who do not give a thread to the minister of truth.
Fourthly, they take, that is,' over that, which one gives them, snatch to themselves, what and where they can, to make their groundless avarice only deeper. That one holds to them also everything to credit. So the pope has not had enough of the great monasteries, but with all kinds of art, letters, laws, indulgences, he has also torn the country and the people, and everything they have, to himself, proliferated the world. This is also right and deserved through contempt of the Gospel and its preachers.
Fourteenth, they are not content with this, they also rise above us and are our nobles; not only do they have all the goods there, but they must also be supreme, go first and have all the honor, bow the knee before him and fall to the ground, worship and kiss the feet. All these things are not to be borne alone, but are rightly and fearfully regarded. And is also right and just; why have we not received and kept the gospel with honor?
(15) Sixth, for all these things they give us our due reward, that they may bring us into the
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That is, they respect us less than dogs, scold us and treat us as if we were foot rags. I mean, in the papacy we became well aware of it, when we were so carelessly banished, cursed, scolded, condemned and given to the devil; we tolerated and endured all that, gave all our good and honor, body and soul for it. But that one tolerated a fault in a right teacher, that may not and cannot be. Well then, God is right in such judgment that we must honor the devil's messenger a thousand times more and do and suffer everything.
I say this after dishonor, as if we had become weak.
16 This may be understood in two ways. First, I say this as if I were one of the weak whom you should bear in such foolishness, which is a shame to me, who should bear you more cheaply; this is how I have understood it so far. Secondly, that it is thus translated: "I say these things after the dishonor, when we became weak", that is: I can speak of myself and my kind in two ways. Once according to honor, as we' are strong, that is, as we are held honest and great in the sight of GOD and the ministers, and not weak nor unfit, but strong and in ability. But I cannot speak of myself in this way now, for we are despised and not known in this way: this is what false prophets do. Therefore I will speak of myself in another way, namely, how I am despised and held in dishonor and unrespected, weak and unfit; and yet I will find so much glory in it, that I will be with my dishonor and weakness above the glory of their honor and efficiency or strength. But what would it become, if I should speak of us after the glory, since we are mighty? For "to be weak" he himself afterwards means to be of no account before men, nor to lie (be good), but to be defeated. So now the opinion is: I will also be one of the fools who boasts; credit me with that; for I do it according to that, as I am unseen, foolish and unfit before men; but before God I am and know well otherwise.
(17) But this is not to be forgotten, that St. Paul saith, Ye are wise, therefore bear ye fools gladly; to show that no fool can bear another. And as it is said, "Two fools are not fit for one house; it requires wisdom and prudence to bear one another's infirmities and to bear them well.
Whereupon someone is now bold.
(18) This is what the false prophets insist on, defy and boast about, I can insist on and defy. And here we see the reason for boasting in the false prophets, namely, that they boasted according to outward appearance, as that they were Hebrews, Abraham's seed, children of Israel, Christ's preachers. In this way they wanted to be far ahead of the Corinthians, as the Gentiles, and therefore their teachings and deeds should be considered all the more valid than those of Moses and the prophets; but they did not see that this was all an outward thing, so that no one is righteous or better before God, since several of the Hebrews, Israelites, Abraham's seed and Christ's preachers are lost; that such names are of no importance unless they make a splendid appearance to deceive the simple. Therefore St. Paul also defies it, and yet despises it, and calls it foolishness, that he might also destroy it in the false prophets, lest the people should be deceived.
19 Now, behold, such great men have lacked the right understanding of the Gospel even in those days, and so many glorious preachers have tried to measure and judge a Christian character by outward appearances and names, that even then there were few true spiritual preachers; what wonder, then, if now in our times there are few true preachers, and that some of them swarm with outward appearances and works? It will and must be so; swarm whoever swarms and what are only the thieving bumblebees; we resist as much as we can and leave it to God, who will give us honor and benefit enough forever and ever, even if we have to do the work in vain and take damage and ridicule as our reward. They will not last long either.
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But, as St. Paul says, "In the end they will get what they deserve.
(20) Among other outward bodily things of which St. Paul boasts (in which he surpasses the false apostles, who suffer none for the word or the souls, but boast only of the name and person) is that he says, "He spent day and night in the depths of the sea," which some refer to the navigation, as Lucas writes of Acts 27:20, 21. 27, 20. 21., that in fourteen days they did not eat, nor did they see a star, but were always, both day and night, under the waves and billows of the sea. Some think that he personally sank into the deep sea, and like Jonah the prophet stayed down in the sea, but only one day and night. And so the text almost reads; although some understand the prison or jail, because in the Greek nothing is spoken of the sea, but badly of the depth.
Who is weak and I am not weak etc.
- Among the external things, that is, those that do not concern his person but hurt and harm others, he counts these two, that he is weak and burns when someone is weak or angry; so that he may abundantly show what a fervent heart he has had and how full of love he is, so that he hurts others' faults and sorrows as much as his own sorrow. For by weakness, I think, he does not mean physical weakness or sickness, but spiritual weakness in faith, when someone is still young in faith, has a stupid, weak conscience, and is therefore still green and weak in faith; as he says in Rom. 14:2, 15: "He who is weak eats herbs"; item: "You sin against Christ when you strike weak consciences. He does not reject such weak ones, but accepts them, and does with them as they do, as if he were also as weak; as he says 1 Cor. 9:22: "With the weak I am weak, that I may win the weak."
22 For this "acceptance" is what he means when he says, "My daily continuance, my care for all the churches; that is, I am always laboring and striving, always urging and exhorting.
lest false doctrine or wicked temptations come in and destroy that which I have planted, and break down the weak for me, and corrupt the poor consciences for me; as he also does in this epistle to the Corinthians against the false apostles, and so takes care of the Thessalonians that the tempter come not among them, that for this cause also he sent his own messenger to them, and boasts that his life is that he may know that they still stand firm.
(23) So it is also that he burns, that is, he is very vexed and distressed when anyone is vexed, that is, when anyone falls away from the faith in any part through annual teaching or example; of which vexation of faith he also says much in Romans 14. But because he would not be vexed with the vexed, as he was weak with the weak, he saith, He burneth and is grieved with heart.
I know a person fourteen years ago.
(24) Many have written about this rapture of St. Paul into the third heaven and paradise, and have wondered what the first, second, third heaven and paradise are. But because St. Paul, who has experienced it, cannot say it himself, and says that no man may say it, for he has heard unspeakable words, we must humble ourselves and confess that we do not know. Nor is there any power in this; for he does not boast that we should know, or that we should be enraptured according to his example; but that he should shut up his enthusiasts, and prove how small their fame is in comparison with his fame. But it is certain that he is raptured from this life into an unspeakable life; otherwise it would not be called raptured.
Is given to me a stake in the flesh, the angel Satanas.
(25) Dear God, must such a great man still be tempted, so that he does not exalt himself of the great revelations; how should others or we infirm ones be free of exaltation? So far, many teachers have interpreted this stake as having been the temptations of the flesh in St. Paul. This is what the Latin text says:
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Stimulus carnis, a spit or sting of the flesh. But this may not exist. For he does not call fleshly challenge a sting; since sting is rather something evil and embarrassing, and sting of the flesh here is not so that the flesh stings, but so that it is stung; in addition, the Greek text holds, "a stake to the flesh," or a stake to or in the flesh, so that it is very similar to the German proverb, where we say: The shillelagh is tied to the dog's neck; as if he wanted to say: As one ties the shillelagh to the dog, and a ring to the bear's nose, and a bridle to the horse's mouth, and a gag to the sow's throat, so that they do not run too much, or bite too much, or be wanton: so it has happened to me that I have a shillelagh, that is, a large shillelagh on my body, so that I do not overreach myself.
- but what the same stake or shillelagh is, he himself interprets, saying: the angel of Satan, that is, a devil who beats him with fists, that is, confidently thrashes and throbs on him. Therefore it may not be the carnal temptation, and I am not displeased that such thrashing and pounding of the devil, who is his shaker, my all the persecutions and sufferings, which he has told above, Cap. 11, 23. ff., that his opinion is this: I have great revelation; but for this reason also the bead is put by the dog, namely, as I have told, the various dangers and misfortunes, so that the angel of the devil blushes and humbles my body, that I may well forget my exaltation. This is the stake in my flesh, or, over my body; for God does not let it come over the soul.
(27) But the text sees that it was something special, that the devil himself was at work on St. Paul's body, because he says that the stake or shillelagh is Satan's angel, so that Satan may beat his body; also that he asks so diligently three times that it may depart from him, and is not heard. But I do not think that he should ask that persecutions depart from him, as if he did not want to suffer persecution. Because he himself does not
we must also let it be a secret affliction, which no one but St. Paul knew; and it is enough that we know this much, namely: that just as God had given him such a great revelation that no man could know it; so also he had put such a shillelagh on him and sent such a stake over his body to ward off his exaltation, so that no one but he alone knew how the same stake or devil had bludgeoned and beaten him.
Strength becomes stronger through weakness.
(28) This is a strange kind of power, that it should be weak and thereby become stronger. Who ever heard that power is weak? Much less that power, when it is weak, becomes stronger? Hereby he separates the two powers, human and divine. For human power becomes stronger by increasing and weaker by decreasing; but God's power, that is His word in us, the more it is suppressed, the higher it goes. That makes, God's way is that he as a creator makes everything from nothing, and again, makes everything to nothing. Human power cannot do that. This is the right palm tree wood, which, the more it is loaded and pressed, the more it rises up against it.
(29) And here you see that in this place weakness is not to be understood as spiritual weakness, as above, v. 5, but as outward weakness: not only sickness, but all kinds of adversity, misfortune, suffering and persecution, by which the body is blued and humbled. For he also sets the power of Christ, which cannot suffer spiritual weakness, against this weakness, and says: "That the power of Christ may dwell in me, I will gladly boast in my weakness," that is, as he himself soon after indicates, in reproach, distress, persecution, anguish. This is the sum of it: Christ is not powerful in us, nor can his word and faith be strong in us, if our body is not in weakness. But the false apostles are careful about that.
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On the Sunday of Quinquagesimä.
1 Cor. 13.
If I spoke with the tongues of men and of angels, and had not love, I should be a sounding brass, or a tinkling bell. And if I could prophesy, and knew all mysteries, and all knowledge, and had all faith, so as to move mountains, and had not love, I should be nothing. And if I give all my goods to the poor, and let my body burn, and have not love, it is of no use to me. Love is long-suffering and kind; love is not jealous; love is not self-willed; it is not puffed up; it is not unthoughtful; it does not seek its own; it is not provoked; it does not seek harm. It does not rejoice in unrighteousness, but rejoices in the truth; it bears all things, it believes all things, it hopes all things, it endures all things. Love never ceases, though prophecy shall cease, and tongues shall cease, and knowledge shall cease. For our knowledge is fragmentary, and our prophesying is fragmentary. But when the perfect shall come, then shall the partial cease. When I was a child, I spoke like a child, and was wise like a child, and had childish ideas; but when I became a man, I put away what was childish. Now we see through a mirror in a dark word, but then face to face. Now I see in bits and pieces, but then I shall know even as I am known. Now abideth faith, hope, love, these three; but love is the greatest of these.
This epistle is written by St. Paul to quiet and humble the hopeful among Christians, especially teachers and preachers. For since through the gospel great knowledge of God and of Christ is given, along with many great gifts, as St. Paul tells us in Romans 12 and 1 Corinthians 12, some have the grace to speak. that some have the grace to speak, some to teach, some to interpret Scripture, some to govern, and so on; so that among Christians there is great wealth and treasure of spiritual knowledge and gifts, and all know publicly what God, Christ, man, conscience, sin, this and that life, devil, death, world, cross is etc.Yet few are found who have proper use for such gifts and knowledge, who let themselves be brought down and serve others with them, according to the way of love; but each one seeks his own honor, glory and benefit through it, and wants to float above and be seen before others.
(2) Even as we see the same thing in our day, where by the gospel they have learned many things, which before all the world knew not, and now are able, which before they were not able; for upon them, and among them, are cast many gifts, and make them to glory. So they go on, and think
No one wants to serve others in Christian love, but seeks fame and honor, benefit and good. And if he could make it so that he alone would be learned and proficient in the gospel and the others would all be of no use, he would gladly do so, so that he alone would be regarded as Master Klügling; and yet he pretends all the less great humility and contempt for himself, preaches love and faith; but he would be sorry that he should attack it with the slightest finger. That is why the world is full of enthusiasts and riffraff spirits, and there is no one who does not want to be everyone else's master and best; they now have a spirit much higher than those from whom they have learned. St. Paul attacks such glory-hungry spirits here and passes judgment on all of them, saying that they are neither worth anything nor have any value, even if they have such high knowledge and greater gifts that they do not let themselves down with them and use them for the benefit of others.
(3) But he does this with many words and with long speech, as with the rude and unintelligent, which elsewhere he does with short words; as, Phil. 2:4, where he says, Let them be of one mind, and let each see what is profitable for the other, and not
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What is his own. He also makes such a judgment of himself as an example, if he were such a one; so that he may frighten the others the more, who are so far unequal to him, and says:
When I talked with tongues of men and angels etc.
- that is, whoever could teach and preach in such a way, as no man or any angel, that the words would be most lovely, and the sense and understanding right and the very best, "and would not have love," that is, I would seek my honor and benefit with it, and not my neighbor's, "then I would be like a sounding ore or a ringing bell"; that is, I might want to teach others something with it, and the ears would ring full; but I would be nothing before God. For as a bell or a tinkling bell does not hear its own sound, nor is it improved by it: so such a preacher himself does not understand anything he says, and is not improved by it before God; for he knows much, but since he does not need it in love, he does not yet know how he should know, 1 Cor. 8:1, 2. Therefore much better would be a mute, who could not speak well, and yet teaches in love and humility, for he speaks as an angel, and yet seeks only his own.
And if I could prophesy.
5 "To prophesy," as follows in chapter 14, is to understand and interpret the prophets and the Scriptures through the inspiration of the Spirit; this is a fine gift. But "to know the mysteries" is to be able to interpret the Scriptures spiritually, as one speaks, by allegories; as St. Paul does Gal. 4:24, where he says: Sarah and Hagar are the two Testaments, Isaac and Ishmael are the two nations, the Jews and Christians. Item, that the bronze serpent of Moses was Christ on the cross, Joh. 3, 14. Item, that Isaac, David, Solomon and similar histories were Christ's figure. St. Paul calls this "secret", that is, hidden, secret understanding, under the outward understanding of the stories. But "knowledge" is the understanding in outward being and Christian liberty, that one knows how the conscience is to
nothing is bound etc. If then St. Paul wants to say: Whoever could read the whole Scripture in the public understanding of the Scripture and in the hidden understanding of the interpretation, and knew everything about Christian freedom and how to lead an outward life, and did not have love, that is, did not serve his neighbor with it, but sought his honor and benefit, he is lost with it and counts for nothing before God.
(6) Then behold, how powerfully and yet kindly St. Paul resists the shameful vice of vain honor, that he also does not regard such high gifts, which are nevertheless exquisitely beautiful, lovely and glorious, and naturally make one proud and hopeful, and have a great standing before men. For who should not regard the Holy Spirit as dwelling in the flesh, since he seems to have such a rich understanding of the Scriptures and wisdom? Almost all of his epistles to the Corinthians are against this certain vice, for it causes great misfortune where it gets out of hand: therefore he also calls the very first of the virtues of a bishop Titus 1:7, non superbum, that he not be worthy of hope, that is, that he not exalt himself in his office and honor or understanding, and despise others against himself. But this is a marvelous thing, since he speaks:
If he had all faith, so that he could move mountains, it would be nothing where he did not have love.
7 For we hold that faith makes righteous and pure, Romans 1:17 and Romans 10:10, Acts 15:9. 15:9 But if it makes righteousness and purity, it must not be without love; but the Spirit must pour out love together with faith. In short, where there is true faith, there is the Holy Spirit; where there is the Holy Spirit, there must be love and everything. How then does he speak here as if anyone could have faith without love? To this we reply that this one saying must not dispute, nor overthrow all other sayings about faith, which alone give justification to faith. For even they themselves, the sophists, have not given to love, neither may they give to it justification; for love is a consequence or fruit of the Spirit, which comes in us by faith.
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(8) So we may give three answers here. The first is that St. Paul is not speaking here of Christian faith, which naturally entails love, but of common faith in God and His power, which faith is a gift, such as speaking with tongues, prophesying, knowledge and the like. For it is to be believed that Judas, the betrayer, also did miraculous signs, who nevertheless did not have the Christian faith; John 6:70: "One of you is a devil." This faith, because it does not make one righteous and pure, lets the old Adam remain with his vice, just as the other gifts, such as reason, health, speech and wealth, do.
9 The other is that St. Paul speaks of the right Christian faith; but those who receive the same faith and thereby do miraculous signs in it, and as soon as they fall and become hopeful and lose the faith with it; for many do lift up, but do not remain, like the seed in the stony field: Soon there is a fall from faith, and the temptation of vain glory is greater and more powerful than the temptation of adversity; so that it may well be that one does miracles in the right faith, and yet as soon as he seeks and accepts glory, both fall from love and faith.
The third is that St. Paul makes love so necessary with these words that he also sets an impossible example; as if I were to say, "If you were a god and were not patient, you would be nothing; that is, patience is so necessary to divinity that God cannot be, unless he is patient; for it is impossible for God to be without patience. So this is also St. Paul's opinion, not that faith can be without love, but that love must be so necessary that even faith, which moves mountains, would be nothing without love, where it would be possible for it to be without love. I like this third answer best of all, although I do not reject the other two, especially the first. For of course the first part is also impossible, since he says, "If I spoke with the tongues of angels," since it is not possible for a man to speak with the tongues of angels.
especially because here he distinguishes between the tongues of men and the tongues of angels; indeed, angels do not have tongues, but they, the angels, speak with the tongues of men, but men may never speak with the tongues of angels.
- As this first part must be understood: "If I spoke with angelic tongues", that is, if it were possible, as it is impossible, that I spoke with angelic tongues, and did not have love etc. So also this other piece: "If I had all faith to move mountains, and had not love," that is: If it were possible for me to have such faith without love, as it is not possible, I would be nothing. Item, that is also impossible, since he says: "If I knew all the secrets"; that must also have the opinion: If it were possible for anyone to know all the mysteries of the Scriptures, which is impossible; for John speaks at the last, that the world should not understand the books which are yet to be written; for it is an abyss which no one can reach forever. To speak in such a way is almost mean, as if I said, If I were a Christian, and yet believed not in Christ, it were nothing; if thou wert a prince, and hadst neither land nor goods, thou wert nothing.
If I gave all my possessions to the poor.
(12) That is, if I did all the good works that are on earth, "and yet had not love," that is, if I sought my honor and benefit in them, and not my neighbor's, I should be lost. For by the great outward works of giving body and goods, he understands all the works that may be done; for he who does such works for the sake of something, does all the others also; just as by speaking he understands all good words and doctrine, and by prophesying, knowledge, and faith, all wisdom and understanding inwardly. Now it may be that some for the sake of temporal glory risk life and limb, as the Romans and Gentiles did; but there was no love there, for they sought themselves; therefore it is as much as nothing given. And it is impossible for any man to give up body and goods, and let them burn with a will, that even here the mind must be: If
428 L. 8,i2i-i23. on Sunday Quinquagesimä. W. xu, 572-575. 429
it would be possible for me to give all my possessions to the poor and let myself burn etc.
(13) Therefore the sophists' gloss is not that they freely take from this text that Christian faith is not enough to blot out sins and make righteous, but say that faith must be adorned with love if it is to make righteous. But they do not know what justification is and how to distinguish it. Justification must be there rather than love; because no one loves unless he is pious and just, and love does not make one pious, but being pious beforehand has love. For the love of faith, the Spirit, and righteousness, is the fruit and result, not the ornament and appendage; wherefore we say that faith alone maketh devout and blessed. But lest we deceive ourselves and rely on false faith, God requires that we love and prove faith, so that we may be sure that we believe rightly.
Love is long-suffering and kind.
14 Here he describes the kind of love by which one may know where true faith and love are. For no trustworthy teacher has these things in himself; therefore, though they have obtained many gifts through the gospel, yet they are without love. First, love is "longsuffering," that is, patient, not quick to anger, revenge, impatience, and to rage with its head through; but waiteth and endureth with the unrighteous and infirm until they come after. Honorable teachers can do nothing but judge, condemn, and despise; they alone can justify and exalt themselves.
- On the other hand, "friendly", that is, it is good to deal with, does not look sour, does not avoid anyone, shows himself to everyone benevolently with words, works, gestures.
16 Third, "Love is not jealous," that is, it is not envious, nor does it resent if others are better off than it is; it does not begrudge anyone either good or honor. But trustworthy teachers are envious and disfavored, granting no one either honor or good, except themselves; although they pretend otherwise with their mouths, they are well known in deed.
- fourth: "Love does not scold",
That is, it does not do any trick or secret evil trickery and deceit: as then arrogant and false spirits cannot leave: but acts honestly and sincerely under eyes.
(18) Fifth, "She puffeth not up," as the false teachers do, and puffeth up like an adder.
(19) Sixth, they do not sneer, as the proud do, and despise others, though they hear that they are something. And this very thing puffeth them up, and maketh them scornful, that they should not alone be all things, and hear others also praise and magnify them; but they shut up their mouths, and despise them. *)
- The seventh: "She does not seek her own," that is, she does not seek her own goods, honor, use, house, body and life, but puts all this on her neighbor, and only sees how she can promote his use, honor, body and life.
Twenty-one: "She does not allow herself to be "embittered" by injustice and ingratitude, but is gentle. But false teachers cannot tolerate anything, and seek only their own benefit and honor to the detriment of others.
- The ninth: "She does not think evil," that is, she is not suspicious, interprets all things for the best and accepts them simple-mindedly. But those who are proud are exceedingly suspicious, always worrying that they are not considered great enough, interpreting everything they see or hear in the worst way; as Joab interpreted the doings of Abner, 2 Sam. 3, 25. 3:25. This is a shameful vice, and it is almost difficult to deal with such people.
(23) The tenth, "She rejoiceth not in iniquity." This may have two meanings; one is when one does evil oneself and takes pleasure in it, as Prov. 2:14 Solomon says, "They take pleasure in doing evil." The people must either be completely nefarious and impudent, like whores
*Instead of this § 19, f g: "Sixthly, it does not stand unthinking, as the angry, impatient and stubborn heads do, who always and against everyone want to be right, and no one gives way, and yet everyone should give way to them: if not, then the world is inflamed, raging and raging with cries and complaints and vengeance. This follows from the blowing up and hope, of which it is now said.
430 D. 8. 123-12". On the Sunday of Quinquagesimä. W. xii, 575-577. 431
Or must be the hypocrites, who do not recognize their ungodly nature; as, the heretics and mobs, who also delight in that their deception continues under the name of God and truth. But this sense, I respect, St. Paul does not mean here, but the other, namely, that the false teachers are so poisonous that they hear nothing dearer than when someone else does wrong and commits an error, and becomes a disgrace, so that they only seem beautiful and pious; as the Pharisee did in the Gospel against the poor tax collector; for love has much more compassion than with its own sin, and asks for it.
- eleventh: "She rejoices with the truth. This passage proves that the next passage is to be understood of the malicious pleasure in another's case and sins. For "to rejoice with the truth" is nothing else than to rejoice when someone does right and acts righteously; just as love grieves when someone does wrong. But the hopeful have heartache when they see or hear that others do right. For they think that their profit and honor depend on it.
Twenty-fifth: "She tolerates everything," that is, she considers everything too good for anyone, how weak, how unjust, how foolish he is, and has compassion in it, and can do no one too much wrong. But no one can do right enough to the proud; they always find something to talk about and reproach, and cannot bear it, and should they break it from an old fence.
26 To the thirteenth: "She believes everything. He does not speak here of faith in God, but of faith among people, and wants to say this much: Love is a simple thing, it believes and trusts everyone, and considers everyone as right and bad as it is, does not presume on any evil trick or cunning, lets itself be deceived, deceived, faked and fooled, whoever wants to, and says: "Do you think that people are so evil? So, according to her heart, she deceives everyone else, and she confidently fails. But it does her no harm, for she knows that she cannot leave God alone, and he who deceives her only deceives himself. But the trusting still believe no one, and want to be undeceived.
27 To the fourteenth: "She hopes all things," that is, she does not despair of any man, however evil he may be, but always hopes for the best, and also says here: "One should hope for something better;" so that here St. Paul does not speak of hope in God either. For love is a virtue, especially directed toward one's neighbor, to do him good and to wish for him. Although it often fails in this hope, as in faith, it does not desist, rejects no man, doubts no thing; but the hopeful soon despair of everyone and reject them as unfit.
- fifteenth: "She tolerates everything," that is, what one does to her to harm and evil, whether she lacks faith or hope, or whether one does harm to her body, goods, or honor: yet she knows that she is not harmed, but has a rich God against it. But false teachers cannot suffer anything, especially that one does not keep faith and loyalty to them.
- sixteenth: "Love never fades," that is, it remains forever, even in that life. Love does not grow weary," that is, it does not fade away, nor can it be prevented or overcome by people's malice or ingratitude; as the world and false saints do, who, as soon as they feel contempt or ingratitude, withdraw, and no longer want to do good to anyone, and even become brutes and lumberjacks, as the Greeks call their Timones. Love does not do this; it does not let other wickedness make it wicked or prevent it from doing good, but always continues to do good to everyone by teaching and counseling, helping and serving, even though it must take not good but evil for its service and good deeds; and thus remains steadfast, firm and immovable, lasting and remaining not only in this life on earth, but also into the next life. Therefore he adds: "if the prophecies will cease" etc. Hereby he praises love against all other gifts, as it is an eternal thing, and cannot nor shall cease, even in that life. * But the other gifts, of which the false prophets have
*) f g
432 L. 8,i26-i28. on Sunday Quinquagesimä. W. xii, 577-530. 433
For prophecy and tongues and knowledge must cease, because in that life each one will see all things for himself, so that no one may teach another; so also all difference and disparity will cease, so that no knowledge or difference may be had, since God Himself will be all things in everyone, 1 Cor. 15, 28.
30 And here St. Paul breaks out to speak of the difference of this life in faith, and that in heaven of divine sound. And this is the opinion: It is one thing that we have here in this life and in that life; for it is the same God and all good that we believe here and will see there; there is no difference: but the difference is in the knowledge that we have the same God in a different way here in this life and in a different way in that life. The way in this life is that we do not see him, but believe. Now faith is an imperfect and dark seeing, for which the word is necessary, which is promoted by the ministry of preaching, by tongues and prophesying; for without the word faith cannot exist. But the manner of that life is, that we believe it not, but see it; which is a perfect knowledge, not requiring the word, nor preaching, nor tongues, nor prophecy: wherefore all these things must cease.
31 Therefore he says: "Our knowledge", that is, the knowledge in this life, "is fragmentary", that is, imperfect; for it is in faith and not in sight. "And our prophesying is also fragmentary," that is, imperfect; for it is in the word and in preaching. Although both knowledge and prophecy show no less nor lesser things than the angels see, namely, the same God. "But when the perfect shall come, then shall the fragmentary cease. And gives an example of a child against a man. For the children's play is necessary, because they are still too weak, namely, to represent office and work. So we are much too weak in this life to see God; therefore we need
is that we act on it in word and faith as it suits us.
- "We see now through a mirror and a dark word, but then with face into face." Faith is like a mirror and a dark word, he says; for in the mirror is not the face itself, but an image of it, which is like it: so in faith is not the clear face of eternal Godhead, but an image of it, created by the word. And a dark word indicates something else, for it reads: thus, faith shows something brighter than it itself feels; but in that life mirror and darkness, faith and showing, will be absent, and both God's face and our face will be uncovered against each other freely and clearly. "But now I recognize," he says, "in bits and pieces, but then as I am recognized," that is, God now recognizes me perfectly, brightly and clearly, and there is no dark cover before me; but I have a dark cover before him. As he now recognizes me most brightly, so I will also recognize him most brightly without a cover, because the cover will not be removed from him, but from me, because he has none before him.
Now abide faith, hope, love, these three; but the greatest is love.
(33) Here the sophists have committed a masterly crime, and have made faith very small in comparison with love, because St. Paul says that love is greater than faith and hope; they do, as is their way, blindly fall on the letters with their mad understanding, and take out one piece, leaving the other all, and do not see the opinion of St. Paul. St. Paul's opinion, where and to what he points the greatness of love, by the words that go with it and before it. For no one will deny that he speaks here of the continuance and cessation of love and other gifts, and not of dignity or power. To speak of dignity is not faith alone, but also the word greater than love: "For the word is God's power, which makes all believers blessed," Rom. 1:16, nor must it cease; so the love of the word is fruit and work, nor will it remain. And faith possesses God Himself,
434 D- p. 128-130. on sunday quinquagesimä. W. xii, p8O-S83. 435
is able and has all things; nor must he cease: and love giveth and doeth good to his neighbor, as a consequence of faith, and yet shall abide.
(34) Now that love is greater than faith and hope, it is said according to truth, that it endures longer and forever, while faith is much shorter and smaller than it is temporal. Just as I may say, Christianity is greater on earth than Christ. By this I do not mean that Christianity in itself is better and more worthy than Christ, but that it is longer and wider spread on earth than Christ was, who was only three years in a small place, so Christianity has been from the beginning, as wide as the world is. So love is also longer and wider than faith and hope; for faith has to do only with God in the heart, in this life; but love has to do with God and all the world eternally. Nevertheless, just as Christ is inordinately better, more worthy and more precious than Christianity, even though he is smaller and a single person, so also faith is better, more worthy and more precious than love, even though it is shorter and deals with a single God.
35 But St. Paul sets such store by love, that he overthrows false teachers, and brings to nought the glory of faith and gifts without love; as if to say, If ye have not love, which is eternal, all other things, of which ye glory, are corruptible, and so shall be lost. For even though the word of God and spiritual gifts are eternal, the outward ministry and sound of the eternal word and the outward custom and distinction of gifts will cease, so that your glory and hope must become ashes. Therefore it remains that faith justifies by the word and brings love. But both word and faith cease, and righteousness and love, obtained thereby, remain for ever; as a building, through the backbone of a man, is built.
The armor remains, but the armor ceases.
(36) Now here, behold, what a little word is love, and how soon it is called; but who would have looked for so much exquisite virtue and kind in the one virtue against so much unrighteousness, which St. Paul here ascribes to love? I mean that love is called praised and painted; that is, written of the virtues and vices, better than the Gentiles. There he has presented them a form of which all false teachers must be ashamed, who say much about love and do not find one of these pieces in themselves. It is truly great stings and storms against the false teachers, as often as he calls a virtue of love. For in praising love in this way, and in indicating its nature in this way, he wants to have it fall short at the same time and in all cases, as those who do not have any; so that you may put a little bell by each piece and say, "But you do much differently.
Now it is almost strange that such teachers, who do not have love, still have such high gifts as speaking with tongues, prophesying, knowledge of the mystery, having faith, giving away goods and being burned, as he has told here. For we see here what abominations there are where love is not, namely, that they are hopeful, envious, puffed-up, impatient, mistaken, mischievous, poisonous, malicious, scornful, bitter, disfavored, suspicious, selfish, ambitious, contemptuous people, as St. Paul here ascribes and gives them? Not otherwise, for as I have said. He sets an impossible example, and rather wants to show with it, because they are without love, that they have none of the gifts right, but only present the appearance and name of them. So that he might take away their appearance and name, he speaks of them as if he admits that they are such, when they are not.
436 L. 8, 130-132. on the first Sunday in Lent. W. xii, 583-S8S. 437
*On the first Sunday in Lent. )
2 Cor. 6, 1-10.
But we exhort you, as fellow workers, that you do not receive the grace of God in vain. For he saith, I have heard thee in the acceptable time, and have helped thee in the day of salvation. Behold, now is the acceptable time; now is the day of salvation. But let us give no man any offence, lest our ministry be blasphemed. But in all things let us prove ourselves servants of God, in great patience, in tribulations, in distresses, in afflictions, in beatings, in prisons, in riots, in labor, in watchings, in fastings, in chastity, in knowledge, in longsuffering, in kindness, in the Holy Spirit, in uncontaminated love, in the word of truth, in the power of God, by weapons of righteousness, on the right hand and on the left; by honor and dishonor, by evil rumors and good rumors; as the deceivers, yet true; as the unknown, yet known; as the dying, yet behold we live; as the chastened, yet not slain; as the sorrowful, yet always rejoicing; as the poor, yet making many rich; as having nothing, yet having everything.
This epistle is an admonition and exhortation to the Corinthians to do what they already know, and is easy in words but difficult and strange in deeds. For he paints a Christian life whimsically, giving it marks and colors that are quite unkind to look upon.
In the first place he says: "We admonish you as fellow helpers". He calls you helpers, as in 1 Cor. 3:9: "We are God's helpers and co-workers, but you are God's building and God's work," that is, "We preach and work on you with the outward word through teaching and exhortation, but God gives blessing and prosperity inwardly through the Spirit, so that our outward word does not work in vain. Therefore, God is the right master inwardly, who does the best; and we help and serve him outwardly with the ministry of preaching. He praises such helpers because they should not despise the outward word, as if they could not do it, or as if they could do it too well. For even if God would do all things inwardly, without the outward word, by His Spirit alone, He will not do so, but will have the preachers as helpers and co-workers, and do by their word where and when He wills. Because the preachers have the office, name and honor, that they are God's fellow workers
*) Called Invocavit. D. Red.
Let no one be so learned or so holy as to neglect or despise the slightest sermon, not knowing when the hour will come for God to do His work on him through the preachers.
(3) On the other hand, it indicates the journey, so that grace is not missed. So that it certainly shows that the preaching of the gospel is not an eternal, lasting, permanent doctrine; but is like a driving downpour, which runs, what it hits, it hits, what misses, it misses; but it does not come again, nor does it stop, but the sun and heat comes afterwards and licks it up etc. The experience also shows that in no place in the world did the gospel remain pure and clear above a man's memory: but as long as those remained who brought it up, it stood and increased; when they were gone, the light was also gone; and as soon as it was followed by the red spirits and false teachers. Moses also proclaimed in Deut. 31:29 that the children of Israel would soon perish after his death, as the book of Judges testifies. As often as a judge died when the word of God arose, so often did they fall away again and were made worse. And King Jehoash did right as long as Jehoiada the high priest lived, but after that it was finished. And after the time of Christ and the apostles, the world was filled with the spirits of the wicked and with false doctrines.
438 D. s, 132-134. on the first Sunday in Lent. W. xii, sss-sss. 439
As St. Paul Acts 20, 29. also proclaimed and said: "I know that after my departure grievous wolves will come among you, which will not spare the flock" etc. So it is also now: the gospel we have is fine and pure, and is the time of grace or blessedness and pleasant day; but soon after it will be over, if the world shall stand longer.
- to receive the grace of God "in vain" cannot be other than to hear the pure word of God, in which God's grace is presented and offered, and yet do not do so and do not accept it, remaining nevertheless as before: thus we deserve to have it taken away from us again, as from the ungrateful, who are not worthy of it; as the similitude in the Gospel says Matth. 22:8 of the guests invited to the wedding, who would not come, and went and waited for their thing; so they angered the father of the house, that he swore they should not taste his supper. St. Paul also threatens the same here, that we should be careful and accept the gospel with thanksgiving and fear; as Christ also says John 12:35: "Walk in the light, because you have it, lest the darkness overtake you." I think we should be aware of the darkness we have suffered under the papacy, but it is all forgotten, there is no thanksgiving nor improvement. Well, we will find it.
It is a pleasant time, and a day of bliss.
5 Here he describes what a rich blessedness is where the gospel goes. There is all grace and help; there is neither wrath nor punishment; indeed, the words he uses are inexpressible. First of all, that it is "pleasant time". This is spoken in the Hebrew way, and in the German way it means so much: It is a gracious time, in which God turns away His wrath, has delight and love and pleasure in doing us good. Here all sins are forgotten, both those of the past and those yet to come. In short, it is a kingdom of mercy, in which forgiveness and reconciliation is true, the heavens are now open, it is the right golden year, when no one
nothing is denied. Therefore he says: "I hear you in the time of favor", that is, I am favorable to you; what you only want and ask, that you certainly have; only do not miss yourself, and ask, because it lasts.
(6) Secondly, that it is "a day of blessedness," "a day of salvation," a day of help, in which not only are we pleasant, and certain that God is favorable and gracious to us; but also, as we are thus certain, so he also helps and does it, proving it by deed that our petition is heard. This is what we call a blessed day, a happy day, a rich day; for it must and should be both together that God is favorable to us and proves the same favor by deed. That he is favorable to us gives the first, that it is a gracious, pleasant time; that he helps and assists us gives the second, that it is a blessed helper's day. Both of these things must be taken with faith in a good conscience; otherwise, if one were to judge according to the outward man, this blessed time would rather be called an unhappy time of wrath and disgrace. But if we take such spiritual words according to the spirit, we find that these are two glorious, lovely, beautiful names for the evangelical time, so that all the treasure and riches of the kingdom of Christ are praised.
So let's not give anyone any trouble.
(7) Because it is such a blessed time, he says, let us make good use of it and not accept it in vain, and let us be careful not to give anyone offense, so that our preaching ministry will not be blasphemed. With this he indicates what he means by offense, namely, that one cannot punish the teaching of the gospel as if it taught something dishonest.
(8) Now there are two vexations which disgrace the doctrine of the gospel: one, which vexeth the heathen, because thereby some would be free, and set themselves against worldly authority, and turn spiritual liberty into a worldly liberty: wherefore the gospel must suffer reproach, as if it taught such things; and it vexeth the heathen, or worldly men, greatly, that they are prevented, and are given to the
440 8, 134-136. on the first Sunday in Lent. W. xii, 588-590. 441
Christians consider those who become hostile to the faith and the word of God without cause, and convert all the less, to be wicked, loose boys; such offenders are therefore guilty of this and are the cause of it. The other trouble is that Christians are angry with themselves, since the weak in faith are made angry by the untimely use of Christian liberty, of which much is said in 1 Corinthians 8 and Romans 14. Now St. Paul wants here, as he says 1 Cor. 10, 32. 33.: "Be unruly, both to Greeks and Jews and to the church of God; just as I please everyone in all things, seeking not what is profitable for me but what is profitable for many" etc. He also teaches Phil. 2, 4, that each one should perceive what is another's and not what is his; so all offences will remain quiet.
That our office is not blasphemed.
(9) Who can prevent our ministry from being blasphemed, since the Word of God must be persecuted, just as Christ Himself was? That the word of God is blasphemed because of unbelievers, who do not understand the faith in God, we cannot resist; for it is a "rock of trouble", Is. 8, 14. Rom. 9, 33. That is the trouble of faith, that goes its way; that is not our fault. But the adversity in love, which happens because of us, in our works and fruits of faith, which we should let shine before men, so that they may see them and thereby also be attracted to faith, is our fault, and we should avoid it, so that the Gentiles, Jews, weak and rulers of the world may not say, "Behold, how these are rascals and loose men; their doctrine must not be right. So then our evil name and rumor and hindrance of others passes over the holy innocent word which God has given us to know and preach, and must bear our shame, and become unfruitful and useless among those who are vexed; this then is hardly sinful.
With great patience.
(10) Here he strikes the color out of a Christian life in outward being: not that thereby any man should become a Christian or devout;
but as he himself says here, one should prove with this as with fruits and signs that we are God's servants, that is, true Christians and pious people. And notice that he says "God's servants". What a strange service this is, when one has to endure much suffering, affliction, distress, fear, beatings, imprisonment, rebellion, work, vigil, fasting, and so on. Here you see no mass, nor vigils, nor other ghosts of our fictitious worship; but the right worship, which constrains the body and deceives the flesh; so that no one despises fasting, watchfulness and work, and throws them to the winds, because no one becomes godly by them. You will not become godly by it, but you should practice it and not let the flesh take over and walk idly.
(11) He also says rebellion: not that we should teach or live rebelliously against others, but to be quiet and obedient, Rom. 13:1, as Christ says Matt. 22:21: "Pray to Caesar what is Caesar's": but that we should suffer rebellion against us from others; just as we should not put on others hardship and fear, beatings and imprisonment, but suffer them from others. That is why he puts "patience" for the first part. Patience, however, does not cause turmoil, but suffers turmoil. But this is comforting to us in our day, when we are blamed for rebellion, that we see here that it is the manner and right color of the Christian life, that it is reproached for the sake of God's word, that it causes rebellion, when it rather suffers rebellion and others arouse rebellion against it. As 1 Kings 18:17, 18, the king Ahab also did to Elijah the prophet, reproaching him for confusing Israel and making it rebellious. Now if we are reproached for sedition, let us remember that not only did the apostles also have to hear, but also Christ, in such innocent guilt and with a seditious title, was reviled on the cross and had to die as a seditious king of the Jews against Caesar, who would have drawn the people to himself and stirred them up.
(12) The other parts, such as patience, affliction, distress, anguish, beatings, imprisonment, riot, labor, watchfulness, fasting, chastity, etc., are easy to understand, as one serves God in them, who does not want lazy, idle freeloaders.
442 D. 8. 136-138. on the first Sunday in Lent. W. xii, 590-593. 443
and sleepy nor impatient servants. And especially he hits our idle noblemen, who take interest, have good days, and think they should not work, because they wear plates and long skirts, and howl in church. Everyone should work and earn his bread, as he also teaches the Thessalonians 1 Thess. 4, 11. For with work, he says here, one serves God; and not only that, but one proves by it that one serves God.
With recognition.
13 What is this? In St. Paul, "knowledge" means as much as modesty or understanding, or reason; as he says to the Romans in 10 Cap. V. 2. he says of the Jews: "They strive for God, but not with knowledge," that is, with unreason, with lack of understanding, without all modesty. That is why he wants to say so much here: We are to prove ourselves in a Christian way, sensibly and moderately, so that we do not annoy the weak with the impudent practice of Christian freedom; but rather send ourselves about sensibly and modestly, so that it is better for our neighbor. So also we should work, fast, watch, be chaste; but not with unreasonableness, lest the body be ruined by too much fasting, watching, working, and lest being chaste too much and for too long cause trouble; but let each one see to it with reason and modesty, that it may come to pass; as he also says to married couples in 1 Cor. 7:5, "Let them abstain not too long, lest they be tempted. In such matters, St. Paul cannot and will not give any measure, rule, goal, or law, as the conciliarities, popes, and monks have done, but leaves it up to each one's own discretion to recognize and examine how much, how far, how long, and how great it should be to compel the flesh.
With langmuth and kindness.
14 What this is is said in many other places, especially Romans 2 and Galatians 5.
With the Holy Spirit.
15 What is this? It may have two senses: the first, that it speaks of the Holy One.
The other, that he speaks evil of the spirit or spiritual being, that the Holy Spirit is so much as holy spirits; as if he wanted to say: Beware of the spiritual and beautiful spirits, who boast much of the spirit, and yet there is a false, unclean, unholy spirit, which only brings sectarianism and discord. But abide in the right holy spirit, which comes from the Holy Spirit of God, who gives unity and the same mind, heart and courage; as He says in another place, Eph. 4:3: "Be careful to keep the unity of the Spirit in the bond of peace." Those who remain in one faith, mind and spirit, prove with a right holy spirit and with the Holy Spirit that they serve God. For right spirituality or a right holy being in the spirit stands in unity and an equanimous heart in faith etc.
In undyed love, in the word of truth.*
(16) As he sets the Holy Spirit against the false sects and prophets, so he sets "uncolored love" against the lazy Christians, who have right faith and one mind in holy spirituality, and yet are lazy, cold, even false in love. Item, the "word of truth" he sets against those who misuse the word of God and glossirens according to their conceit for their benefit and honor. For the spirits come without the word and praise the spirit above the word; but these praise the word, and want to be masters in the Scriptures, and their understanding should be right and the best. St. Peter 1 Ep. 4, 11 also speaks against these: "If anyone speaks as if he were speaking the word of God," that is, that he is sure that he is speaking the word of God and not his own word. Here St. Paul calls it the "word of truth," that is, the right word of God, and not the wrong, false word, which is ours, and yet bears the name, it is God's word; for we Germans say: It is the right word, since the Hebrew language says: It is the word of truth, or, true word.
*) f g
444 L. s,i38-i4i. On the first Sunday in Lent. W. xii, sss-sss. 445
With the power of GOD.
(17) The power is also meant by St. Peter, 1 Ep. 4, 11: "If anyone has an office, that he should do it as of the ability that God gives"; and St. Paul himself, Col. 1, 29: "For this I labor and struggle, according to the working of Him who works in me with power"; and Rom. 15, 18: "For I should not speak anything unless Christ works through me to make the Gentiles obedient" (2c). Christians should be certain that they are God's kingdom, and that they do nothing, especially in spiritual offices, concerning the salvation of souls, which they do not know to be true, that it is not they but God who works through them. For in the kingdom of God, God alone should speak, rule, do, create and work; as Christ also says Matth. 5, 16: "Let your light shine before men, that they may see your good works, and glorify your heavenly Father," as He does them, and you do not. But false spirits go about and create by their own power, storming images, making such order in the church, not asking whether God's power does it or not; therefore it does not exist and no good comes of it.
Through weapons of justice.
18 These "weapons" he describes further to the Ephesians and Thephalonians, of which enough is said in the Advent; as there are, the shield of faith, helmet of salvation, shoe of readiness*) of the gospel. He calls them "weapons of righteousness", and to the Ephesians "weapons of God", to separate the Christians and to turn them away from fleshly and worldly weapons, that they may know how they, a spiritual people, wage spiritual warfare against spiritual enemies, as he tells them all here, and interprets them to the right and to the left.
- on the left he puts shame, evil rumors that we are as the deceivers, unknown, dying, beaten, sad, poor and needy, that a Christian man must let himself be reviled to his face and mocked, in addition to being reviled in rumor as a deceiver. He must be "unknown", that he is
*) b c d e have "cash". D. Red.
No one wants to accept or know him, but he is ashamed of himself, even his best friends, because of the shame and bad reputation he has among the great, the wise, the rich, the powerful in the eyes of the world. Item, he must be like a "dying man" who is always waiting for death in the world, through hatred and envy and all kinds of persecution etc. Item, he must also be beaten and chastised, and experience hatred and envy at times, and feel what the world is granting him. He is also like the "sorrowful," for he is outwardly ill and has cause to mourn. "He is like the poor, for they do not give to him, but only harm him. He also has nothing; for if one does not take everything from him, he must wait daily. Against such enemies, so that he does not forsake God and does not become soft, he must be armed "on the left" with divine weapons, with firm faith, with the comfort of divine words, with hope that he will endure and remain patient. In this way he proves to be a true servant of God; which is never done by false teachers, nor by hypocrites in their glittering worship.
020 On the right hand he setteth up praise, good report, that we are as the true, known, living, not dead, merry, rich, and having all things. For a Christian must have some who honor and praise him, and have a good report and praise from some that he is true and righteous in his doctrine, and some who accept and confess him, who are not ashamed of him, and remain with life, however near death may be to him, so that he does not die even in the midst of the stumbling blocks. For his heart rejoices in God; this comes forth in words, works and deeds. And though he be poor in body, he dieth not in hunger, but maketh many rich in spirit by the word. If he has nothing at all, he lacks nothing, but has everything in his hand; for all creatures must serve a believer, as Christ says in Marc. 9:23: "All things are possible to him that believeth." For his own sake he has nothing and gladly lacks; but for his neighbor's sake he is able to do all things and has everything in his possession to serve him where it is necessary. Against these goods is
446 L. 8, 141. 142. on the other Sunday in Lent.' W.Lli, 595-598. 447
We also need strong armor so that they do not make us proud and elevate us.
21 Thus a Christian man is a free man, who has nothing before his eyes but God alone, and walks along the right middle road between the left and the right, not allowing evil to overthrow him nor good to take him.
but needs both for the glory of God and the benefit of his neighbor. Such a life, he says, we should lead and practice now, because the time of grace is here, so that we do not neglect it; this is the right service of God that pleases him. God help us to do this, amen.
*On the other Sunday in Lent. )
1 Thess. 4, 1-7.
Further, brethren, we beseech you and exhort you in the Lord Jesus (after you have received from us how you should walk and please God), that you may become more and more complete. For you know what commandments we have given you through the Lord Jesus. For this is the will of God, your sanctification, that ye avoid fornication, and that every one of you know how to keep his barrel in sanctification and honor, not in lust, as the heathen do, who know nothing of God; and that no man go too far, nor presume against his brother in trade; for the Lord is the avenger of all these things, as we have said and testified unto you before. For God has not called us to uncleanness, but to sanctification.
(1) This is an easy epistle, in which St. Paul exhorts and exhorts in general that we should increase and become more complete in the doctrine which we have received. But he beseeches and exhorts, as an evangelical preacher ought to do, to keep such doctrine as is the commandment of God; as he says, "For ye know what commandments we have given you by the Lord." For Christians are to do willingly what they do, and not to be compelled with commandments; but when they shall hear the commandments, they are to be exhorted and entreated. Those to whom the Spirit is given to do it are the righteous; but those who do not do it willingly, let them go.
2 Now this is to be noted, that he esteems great the gift which is given us, to know how we ought to walk, that we may please God. As it is also great and strange in the world; although it is offered to all the world and publicly proclaimed that such admonition is highly needed and St. Paul also offers it with care and diligence.
*) Called Reminiscere. D. Red.
For the danger is that we will become slothful and lazy, forgetful and ungrateful, which is a very dangerous thing and, unfortunately, happens all too often. For let us look behind us into what darknesses, errors and abominations we have been, not knowing how we should walk and please God. But, alas, all that is already forgotten, we have become lazy and ungrateful. That is why we are concerned about it. For this reason he says in the next Sunday's epistle, 2 Cor. 6:1, 2: "But we help you, and exhort you, that ye receive the grace of God not in vain: for he saith, I have heard thee in due time, and have helped thee in the day of thy salvation" etc. But it helps what it can.
(3) He commits two vices most of all: unchastity, so that one sins against oneself and against the fruit of faith; and deceitfulness in trade, in which one sins against one's neighbor, which is also against faith and love. And desires that they should practice and keep themselves chaste and harmless to everyone, and threatens God's wrath against such sin.
- but it is a great praise and honor of the
448 L. 8. 142-144. on the other Sunday in Lent. W. xii. sos-eoi. 449
We find that the Thessalonians have remained right in the doctrine and knowledge of the faith, more than the Corinthians and Galatians; but perhaps they have been infirm in these gross outward things. And although God also punishes such, if one does not want to avoid and leave them, they are nevertheless more painful than the great pieces, where one lacks in faith and doctrine, and is usually punished with temporal vengeance.
- But he threatens with God's wrath, lest someone think that Christ's kingdom is such a kingdom, which suffers such sin well and does not punish it, and becomes rotten and lazy about it; as he himself stirs here and says: "God has not called us to uncleanness, but to sanctification"; as if he should say: This is not the opinion that Christians should have right and power to be unchaste, and that God should grant them such and let it be done; not so, but rather he punishes it among Christians rather than among the Gentiles; as he 1 Cor. 11, 30. also teaches that many were sick and died because of unworthy eating and drinking; as also the 89th Psalm v. 33. testifies and says: "I will punish their sin with the rod."
(6) It is true that those who sin in weakness, and are known and told, soon repent, Christ's kingdom bears and suffers them well, and is called to accept and tolerate them, Rom. 15:1, Gal. 6:1, 1 Cor. 13:7. But that it should be considered a right and a custom that is pleasing to God does not apply; therefore he says, "This is the will of God, your sanctification"; item, "how you should please God. As if he were to say, "Some regard these things too lightly, throwing them to the winds, just as if there were nothing much in them, as if they did not displease God; but not so. God does indeed bear such sinners who fall, but He still wants them to recognize it and to strive to improve themselves and to become more and more complete, so that His grace does not become a cover of shame and loose people abuse the kingdom of Christ for the sake of their evil, as Paul says Gal. 5, 13: "So that you do not let freedom become a place for the flesh"; and Peter 1. Epist. 2, 16: "As the servants of God" etc.
7 This is spoken of chastity in the Hebrew way, when he says: "your sanctification", that he calls the body holy when it is chaste, and chastity is as much as holiness before God; therefore also holy in the Old Testament is as much as pure, as he also considers 1 Cor. 7, 14. holiness and purity to be one and the same: "Your children", he says, "would otherwise be unclean, but now they are pure", that is, holy.
(8) But what he means by holiness and purity he himself interprets, saying, "That ye avoid fornication, and that every man know how to keep his cask in sanctification and honor. For he does not hereby forbid marriage, but fornication and unchastity apart from marriage. For he who keeps his cask, that is, his own body, so that he remains chaste, that is, that he does not break his marriage or commit fornication outside of marriage, keeps his body holy and pure, and is also called chaste and holy. This is also proven by the following little word, where he speaks:
Not in the lust pestilence, like the pagans.
For the Gentiles, who do not know about God, give themselves over to all uncleanness, as he also told the Romans in chapter 1. V. 24, about shameful vices. Not that all the Gentiles do so, for he does not speak here of how all the Gentiles do, but that it is so among the Gentiles, and is the manner of the Gentiles, "who know not of God," to the Romans in 1 Chronicles, v. 28. V. 28. They also let it go and happen, and do not punish it, that he also for this reason to the Romans Cap. 1. accuses those alike who approve, with those who do it, because they do not defend themselves. But among the Christians, even though some have fallen and sinned in this way, one should still defend and punish, and not let it go, as among the heathen; there it is like a plague, that is, one does not defend, one leaves the lust in check, so that it does according to its nature and wickedness, just as if it were natural, although it is a plague and a defect, which one should heal and help; but there no one heals and helps, but rots and corrupts in the evil lust. So the "lust pestilence" is just as much as we say in German, evil lust.
- the last is clear enough in itself:
450 D. s, 144-146. On the third Sunday in Lent. W. xn, 601-603. 451
"Let no one go too far," that is, let no one take what is his own and bring it to himself, or use another's goods for his own benefit, as may happen in many ways. And "vervortheilen im Handel" is that everyone seeks his own to the detriment of his neighbor. Of this much else
The booklet describes the financial situation of merchants, especially in the booklet of merchants of usury, where there is a lot of finance, and love is rarely and hardly ever kept. St. Paul is said to have looked at this.
*) f g
*On the third Sunday in Lent. )
Ephes. 5, 1-9.
Be ye therefore followers of God, as the dear children, and walk in love, even as Christ loved us, and offered himself for us a gift and a sacrifice, unto a sweet savour unto God. But fornication, and all uncleanness, or covetousness, let it not be said of you, as is fitting for the saints; nor shameful words, nor foolish things, nor jesting, which are not fitting for you, but rather thanksgiving. For this ye shall know, that no fornicator, or unclean person, or covetous person (who is an idolater) hath inheritance in the kingdom of Christ and of God. Let no one deceive you with vain words; for because of these the wrath of God comes upon the children of unbelief. Therefore do not be their comrades. For ye were once darkness: but now are ye a light in the Lord. Walk as the children of light. The fruit of the Spirit is all kindness, and righteousness, and truth.
This is an exhortation, as the apostle's manner is in his epistles, to take heed to Christians, that they be not idle and slothful, but prove and honor the word which they have learned of him by the deed, that is, by the fruits of faith, unto all heathen and unbelievers for correction, that they be not offended at the doctrine of Christ.
2 And first of all, because we have become children of God through Christ, he exhorts us to follow such a Father as dear children; he gives the best and sweetest words, that he calls us "dear children," so that we may be stirred up by the love of the Father to love even as he has loved us. But how did he love us? Not only in the common way that he feeds us unworthy ones in time with all the ungodly on earth, and makes his sun rise on the good and the evil, and sends rain on the thankful and the unthankful; of which Christ Matth. 5, 45. says: "Be perfect,
*) Called Oculi. D. Red.
Just as your heavenly Father is perfect," but also in the special way that he gave his Son for us, John 3:16, "and has thus both showered us with temporal and eternal goods, and with his own nature, and has even poured himself out with all that he is, has, and is able to do upon us, who were sinners, unworthy, enemies, and servants of the devil, that he can neither do nor give us any more. Whoever then despises such divine fire of love (which fills heaven and earth and yet is not understood), and does not let it kindle or stir him to love his neighbor, whether he be an enemy or a friend; he will certainly never become devout and come to love through law or commandment, doctrine, activity or compulsion.
3 "Walk," he says, "in love, that our outward life may be love. But in such love, not as the world loves, which seeks its own in love, and loves as long as there is enjoyment and benefit; but as Christ loved us, who had neither enjoyment nor benefit in
452 D. 8, 146-148. on the third Sunday in Lent. W. XII. 603-60S. 453
but gave himself for us (not to mention the other of his goods which he gives us daily), and so gave himself that he might become for us a sacrifice and a gift, to propitiate God, and to make us God's own, and to make us God's children etc. So we also should give our goods, lend them and let them be taken, not only to friends but also to enemies; and not leave that alone, but also give ourselves to death both for friends and enemies, thinking nothing but how we may serve others and be useful with body and goods in this life, because we know that Christ is ours and has given us everything.
(4) The word where he says, "To God a sweet savour," is taken by St. Paul from the Old Testament, where the bodily sacrifices are described as having been a sweet savour to God, that is, pleasant and pleasing; but not for the sake of the work and sacrifice itself, as the Jews thought and were reproved by all the prophets about it; but for the sake of the future Christ, the right sacrifice, to which all sacrifices were directed and threefold; as if St. Paul were to say, "All the sacrifices of the Old Testament are finished, and now none but Christ Himself is valid, who is sweet-smelling. Paul should say, "All the sacrifices of the Old Testament are finished, and now none is valid except the one, Christ Himself, who smells sweet, that is, God is pleased with it and receives it gladly, so that we also may be sure that such a sacrifice is pleasing to us. Therefore, there is no more sacrifice in Christianity that may be offered for us without this one, which has happened once. Although we also offer our bodies according to the example, Rom. 12:1, we do not offer the same sacrifice for ourselves or for anyone else, for that belongs to the one sacrifice of Christ alone. Therefore all sacrifices that are offered for us or for the forgiveness of our sins smell bad and stink; more about this elsewhere.
Fornication and all uncleanness or covetousness let not be said of you, as is due to the saints.
- uncleanness" over "fornication" means all carnal lust apart from the marriage state, which he does not want to call the uncleanness half, like
He does Rom. 1, 26, when he speaks roughly about it. Although in marriage, too, the measure should be kept among Christians, that it is a marital duty, which is demanded and performed out of necessity, to avoid unchastity and impurity. For henceforth it cannot happen much, that one alone comes together for fruit, which would be the best and should be right.
6th He saith, Such things ought not to be said of them. For this will remain among the Christians, that some of the weak fall: but there one should do, punish, correct, defend, and not let go, but again cover and heal, lest the Gentiles be angry and say, The Christians suffer such iniquity among themselves, and such is their nature, as it is among the Gentiles, as we have heard in the next epistle. For that some fall among them must be borne, if only the multitude do right, and neither suffer nor teach such things, but punish and amend. As St. Paul teaches in Gal. 6:1 that they should meekly instruct those who fall, and yet scolds the Corinthians for leaving sin unpunished, 1 Cor. 5:2. For a punished sin is like no sin, and nothing shameful can be said of it.
(7) Let it also be understood that covetousness shall not be said of Christians, that is, whether some be covetous, and one overprovide another, or else contend for temporal goods, as the Corinthians did 1 Cor. 6:1, yet it shall not remain unpunished and unimproved; but the doctrine of the gospel shall be freely preserved in the place and among the multitude; as he saith 2 Cor. 6:3, "that our ministry be not blasphemed." I say this for the sake of those who, as soon as they see that not all Christians are holy, but stumble and fall, think that there are no Christians and that the gospel is lost and in vain; just as if a Christian being were already over the hill, and vain victory and triumph against sin; when it is more a strife and a battle. But where there is strife and battle, some must flee, some must be wounded, some must fall, some must even be strangled. For war does not go without harm where it is a real war.
454 L. 8, 148-150. on the third Sunday in Lent. W. xii, 605-608. 455
(8) He gives the reason why it is not good to hear this from Christians, namely, that they are saints, and that it is proper and proper for saints to be chaste and gentle, and to do and teach this way. You see that St. Paul calls Christians, who are still surrounded by sinful flesh and blood in this life, "saints", no doubt not for the sake of good works, but for the sake of the holy blood of Christ; as he says 1 Cor. 6:11: "You have been washed, you have been sanctified, you have been justified by the name of the Lord Jesus Christ, and by the Spirit of our God." Because we are holy, we should also prove it by deed; and even if we are still infirm, we should strive daily to become chaste and without avarice, to praise and honor God and to correct the unbelievers.
Also shameful words, foolishness, jokes, and what does not rhyme with the matter.
(9) "Shameful words" are the lewd words of fornication and impurity and carnal sins, which are much used in inns, and in eating, drinking, and gambling. And especially the Greeks were reckless and practiced in such things, as the poets and writers still indicate. And especially he speaks here of the shameful words that are spoken in public, without restraint and discipline, which give evil thoughts and great annoyance, especially to the young people; as he says to the Corinthians, 1 Cor. 15:33: "Evil gossip corrupts good morals." And if some Christians are so forgetful as to do such things, let them be punished and not suffered in the multitude, lest they give evil report to the church, as if they taught and suffered such things among Christians as among the Gentiles.
(10) "Narrentheidung" are the fables and fairy tales and other gossip, of which the Greeks are especially full before others, and skilled in inventing them; as with us are the fairy tales that the women and maidens say while spinning skirts; item, as the lottery boys have sayings; item, as the secular songs, some also shameful, some are sung of loose useless things. This is where the priest from Kalenberge belongs,
Dietrich von Bern and of the thing innumerable much.
(11) And it is especially unchristian to commit such foolishness in the church when they come together to hear God's word and learn the Scriptures, as is always the case when many come together. Although they begin with serious matters, they soon fall into frivolous, loose, ridiculous theiding, so that time is lost and better things are missed. As has happened up to now, that at Easter a foolish, ridiculous chatter was mixed in with the sermon to make the sleepy ones cheerful, and since at Christmas the little child was cradled, and monkeys were played with rhymes; as also happened with the holy three kings, with the Passion of Christ, with Dorothea and other saints.
(12) Here I should also include the legends of the saints and the great swarm of lies about miraculous signs, pilgrimages, masses, saintly service, indulgences and the like, which had power in the pulpit: but they are too coarse; for they are not frivolous lies, which alone corrupt the morals, of which St. Paul says here. Paul says, but overthrow the faith and the word of God, so that no saints can remain before them, their jest is all too serious; however, among those who understand them, they are such frivolous and blasphemous lies as those, that even St. Paul himself calls them fabulas, fairy tales. Paul himself calls them fabulas, fairy tales, as "old Vettelian theidings" 1 Tim. 4, 7. But these are human fairy tales, which one does not believe, nor does one build on them, but one laughs at them, without them nevertheless corrupting outward morals, and hindering better things, and making cold, lukewarm Christians. But these are devilish fairy tales, which one believes and holds for truth with all seriousness, even though the devil laughs with his angels.
13 "Jesting" is the rude and cheerful words that are now called polite and friendly speeches, by which one makes people laugh, merry and cheerful, as it happens in society and good life. The pagans counted such things as virtues, as Aristotle calls them eutrapelia. But Paul calls it a vice among Christians, who may have other friendly
456 L.s, iso-152. on the third Sunday in Lent. W. ni, eos-mo. 457
Speech, that they may be cheerful and merry in Christ; though they are not all so pure that some should not be lacking here. But they do not praise and suffer, that they may give themselves to it and practice, but punish and defend, especially in the church, in preaching and teaching, because Christ also says that men must give an account of every idle, useless word at the last day. For the Christians are to be a fine brave people, and yet kind, that there may be an earnest kindness and a kind earnestness, as Christ's life is modeled for us in the Gospel.
- "And what does not rhyme with the matter." With this he put all other useless words, which otherwise have no special name. But I call all words "useless" that do not serve the improvement of faith or the preservation of the body. We have enough to talk about, if we want to talk about this short time of life; and also useful and sweet enough, if we want to talk about Christ, about love and about necessary things; as he himself says here about thanksgiving. Praise and thanksgiving should be our daily word without ceasing, both secretly and publicly in preaching, for such great good that God has given us in Christ, which can never be expressed. But what is necessary must remain behind, and what is unnecessary must come forth. Now notice: If St. Paul does not want to suffer cheerful and scandalous confession among the Christians, what should he say about the shameful after-talk, which is so mean when people come together, even two alone? Yes, what did he want to say about those who publicly fight (claw) and scratch, scold and blaspheme with each other in preaching?
For ye shall know that no fornicator, nor unclean person, nor covetous person (who is an idolater) shall have merit in the kingdom of Christ and God.
(15) This is a poor denial, that he is a heathen under the Christian name who does not show the fruits of the faith; in short, it is a bad judgment. A fornicator has denied the faith, an impure man has denied the faith, a miser has denied the faith.
faith; and have all become apostates, perjurers, and unfaithful to God; as he also says to Timothy 1 Tim. 5:8: "He that feedeth not his own hath denied the faith, and is worse than a heathen." How could he frighten them higher? And says, "Ye shall know this," as if to say, Only doubt it not, make no jest nor reproach of it, and comfort yourselves not in vain. Christian name and being gathered together among Christians will not help you; as little as it helps the Jews that they are Abraham's seed and Moses' disciples. It is true for everyone that Christ says Matth. 7, 21: "Not all who say to me, Lord, Lord, shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven" etc. It must be done, and faith must be proven by works.
(16) If the great stimulation of the heavenly fire of divine love, which he first set above, does not help, then let the great threatening of the infernal fire help, namely, if they do not follow God and walk in love and prove faith by deed, then they shall know that they are not children of God, nor heirs in his kingdom; they must certainly be heirs of the devil in hell. Whosoever therefore shall not be moved by these two admonitions, he may well be a rod and stone, yea, have a heart like an anvil, as Job saith.
17 He especially judges the miser sharply and calls him an idolater or idolatrous, so that one can see that he was especially hostile to the miser; for to the Colossians Cap. 3, 5, he also calls them so. And this is what I consider to be the reason: All other sins need this to be avoided and to serve his lust; for the fornicator and the impure need the body for lust; the worthy need the good, the art, the favor and the people for honor: But the unholy idolater is the servant of his goods, and his sin is that he saves, guards and keeps money and goods, and may not use them, neither for himself nor for others; but serves him as his God, and before he attacks the money, he would rather let both God's kingdom and the world's kingdom perish, that he would not give a farthing to God.
458 L. 8.IS2-1SS. On the third Sunday in Lent. W. XU, 6I0-N3. 459
to get a preacher or schoolmaster, so that God's word and kingdom would be promoted. Because his confidence and trust is in money and not in the living God, who has promised him enough food, cheap money is his god and he is called an idolater: but he must nevertheless do without heaven. That is a shameful vice. Fie on you, unbelief, you hostile vice.
Let no one deceive you with vain words.
(18) These are those who can adorn themselves finely, as if unchastity were a small sin; some also were as coarse teachers as the philosophers and poets among the Greeks, who did not consider unchastity to be an evil thing, except for adultery, but thought it was natural, like eating and drinking; as also Terentius says: It is neither sin nor shame for a young man to fornicate etc. That is, not knowing about God, and living in the lust pestilence like the pagans, as we have heard in the next epistle. These are all useless words, which may have a semblance in reason, but it is in vain and in vain, it will not help them. So also, avarice has great appearance and adornment, as if it were not sin, that one should overreach another and seek his own with the other's disadvantage; but it is called being clever, domestic and prudent, even if the poor should suffer hardship and die of hunger in the meantime. These are all fine, pagan, blind speeches, contrary to Christian love.
(19) But we have another light that teaches us how God's wrath comes upon unbelievers because of such things; as He tells us in 1 Cor. 10:18 by many examples, that because of fornication many people were slain, Deut. 25:18; and because of iniquity and covetousness, together with unchastity, the whole world was destroyed by the flood. This is harshly said, yet true and certain. And if they are called "children of unbelief," it means that they have stepped away from the faith and have fallen away; so that we see and learn from this that he who does not prove the faith by deed is just as much considered a heathen; indeed, he is worse than a heathen,
namely a denied Christian and apostate from the faith; therefore also the wrath of God comes upon them, also temporally here on earth. Just as it is happening to us Germans now, that we must have enough time, pestilence, war and bloodshed.
- Among these useless babblers and vain teachers, let them be careful not to be counted as slothful and idle, though they are not so blind as the heathen, but know that unchastity and covetousness are sins, and neither teach nor keep them; yet they go and rely on faith, which shall save them without works, because works do not save: Or whether they already know that faith without works is nothing and a false faith, and must be followed by fruit and good works where it is righteous; yet they go safely and rely on the grace of God, not fearing God's wrath and judgment, who will have crucified the old Adam and read good fruit from good trees. Although, I say, St. Paul is perhaps not speaking of them here, but of those who teach and hold in vain that unchastity is not sin, as the blind Gentiles did: yet it is to be feared, because they also do as the Gentiles do, not living chastely nor mildly, they will also receive the same reward; so much more, if they know more that it is wrong; as he says to the Romans Cap. 2, 3. ff.: "Do you think that you will escape God's judgment if you do what you condemn in others? Yes, you are gathering wrath for yourself through your hardened heart."
Do not be their fellows, for you were once darkness, but now you are light in the Lord.
21 As Peter also says in 1 Peter 4:3: "We must now leave behind us the fact that we have hitherto lived as pagans, and from now on we will no longer be partakers with them, but will turn what is left of life to the service of God. Since we were pagans, we did not know that all this was sin. That is what makes the darkness of unbelief, because we did not know God. But now we have become light in the Lord, that is, through Christ.
460 D. 8, 15S. 188. on sundays in the middle fast. W. XU. 613-815. 461
We are so finely and abundantly enlightened that we not only know what God is and wants, what sin and wrong are, but that we may also be a light to others, teaching them what we know; as he praises the Thessalonians for being lights in the world among the wicked, unrighteous kind. Just as we were not only dark before, but also darkness itself, when we not only went ignorant and astray, but also brought and led others into the same darkness with words and works: so we should now be thankful to Him who called us out of such darkness into His wondrous light, 1 Pet 2:9, and walk as the children of light, as St. Paul says Eph 5:9.
But the fruit of the Spirit is all goodness, righteousness and diligence.
22 Because he speaks of light here, it would have been better for him to say, "The fruit of light," as the Latin books have it, rather than "the fruit of the Spirit," as the Greek books have it. And who
knows if it is changed in the Greek, from the epistle to the Galatians on 5 Cap. V. 22. where he also speaks of the fruits of the Spirit? But there is not great power involved, it is One Thing, "Light" and "Spirit" in that place. "Goodness" is the fruit of light or of the Spirit against avarice, that a Christian man may be good, that is, useful, and do gladly and well to his neighbor. "Righteousness," as a fruit of the Spirit (for the Spirit is also righteous before God), is among men also against avarice; that no one takes from another what is his own, nor by force, nor by guile, nor by advantage, but gives to each what is his due and his own, even to the Gentile authorities, Rom. 13:1 "Truthfulness" is the fruit of the Spirit against hypocrisy and falsehood, so that a Christian is not only truthful in his words, but also righteous in his life; so that he does not bear the name without works, and is a Christian, and yet lives a pagan life, in unchastity, avarice and other vices etc.
*On Sundays in the middle fast. )
Gal. 4, 21-31.
Tell me, ye that would be under the law, have ye not heard the law? For it is written, that Abraham had two sons; the one of the bondwoman, and the other of the free woman. But he that was of the bondwoman was born according to the flesh: but he that was of the freewoman was born through the promise. The words mean something. For these are the two testaments, one from Mount Sinai, which is born unto bondage, which is the Agar. For Agar is the name of Mount Sinai in Arabia, and it reaches to Jerusalem, which is at this time, and is servant with its children. But the Jerusalem that is above is the free one, which is the mother of us all. For it is written, Be glad, thou barren that bearest not, and bring forth, and call, thou that conceivest not: for the lonely woman hath many more children than she that hath a husband. But we, brethren, according to Isaac, are children of promise: but as in those days he that was born after the flesh persecuted him that was born after the Spirit: so it is now also. But what does the Scripture say? Cast out the maid with her son: for the son of the maid shall not inherit with the son of the free. So then, brethren, we are not the children of the maid, but of the freewoman.
This epistle is abundantly deleted in my Comment or Interpretation on the Epistle to the Galatians, that it is not necessary to put it here, one may look for it there.
*) Called Lätare. D. Red.
and read; also whoever wants to read even richer understanding of the opinion of this epistle, let him read the postilion on the two epistles on the Sunday after Christmas Day and on the New Year's Day, there he will find everything, so that we do not write the same thing in vain in all places.
462 L- p. 156-158. On Sunday Judica. W. m, 6i5-6i8. 463
On Sunday Judica.
Ebr. 9, 11-13.
But Christ came to be a high priest of the good things to come, by a greater and more perfect tabernacle, not made with hands, that is, not so constructed; nor by the blood of goats or calves, but by his own blood he entered once into the holy things, having found eternal redemption. For if the blood of oxen and of goats, and the ashes sprinkled from the heifer, sanctify the unclean to bodily purity, how much more shall the blood of Christ, who offered Himself without change through the Holy Spirit to God, purify our conscience from dead works to serve the living God? And therefore he is also a mediator of the new testament, so that through the death that took place for redemption from the transgressions that were under the first testament, those who are called may receive the promised eternal inheritance.
- part of the understanding of this piece is that one almost understands this whole epistle to the hebrews. Recently in the Summa: It deals with two kinds of priesthood. The old one was a bodily priesthood, in bodily adornment, house, sacrifice, forgiveness and all its: Being. The new is a spiritual one, in spiritual adornment, house, sacrifice and all its essence. For Christ did not walk in silk and gold and precious stones when he did his priesthood and sacrificed on the cross; but in godly love, wisdom, patience, obedience, and all virtues, which no one saw but God, and where the Spirit was; for this is spiritual adornment.
002 Neither did he offer goats, nor calves, nor fowls, nor bread, nor blood, nor flesh, as Aaron and his seed did; but his own body and blood, and that also spiritually, as he saith here, by the Holy Ghost. For though Christ's body and blood were seen as a bodily thing, yet it was not seen that it was a sacrifice, nor that he offered it, as was seen when Aaron offered, since not only was the calf, goat, bird, bread, etc. bodily thing, but it was also visibly seen that he offered and was a sacrifice. But Christ sacrificed Himself in the heart before God, which no one saw or noticed, therefore His bodily flesh and blood is a spiritual sacrifice, just as we Christians, as the descendants of our Aaron, sacrifice our bodies, Rom. 12:1, and yet it is a spiritual sacrifice, or as St. Paul calls it there, "a reasonable service of God"; for we do it in the spirit, since God alone sees.
(3) So also the tabernacle or house and church of Christ is spiritual, that is, heaven or before the face of God; for he hung on the cross in no temple, but before the eyes of God, and is there still. Item, the altar is also spiritually the cross; for the wood was seen, but that it was Christ's altar, no one knew. So his prayer, his sprinkling of blood, his burning of incense was all spiritual, for it was all done by his Spirit.
- Accordingly, the fruit or benefit of his sacrifice and ministry, namely, the forgiveness of sin and our justification, was also spiritual; for in the Old Testament the priest, by his sacrifice and sprinkling of blood, acquired no more than a childish, external absolution or forgiveness; So that whoever was made a partaker of the same, might be and walk publicly among the people, and was outwardly holy, when he was put out of the ban; but whoever was not made a partaker of the same, was unholy, and must not be in the church and enjoy it, but be set apart, in all the same measure as the exiles are now.
(5) But with this, no one was holy and pious inwardly before God, but there had to be something greater that could obtain the right forgiveness; just as now also happens with the ban, that whoever has nothing more than the forgiveness and absolution of the spiritual judge, would probably remain eternally outside of heaven; as again, he who is in the ban does not therefore have to go to hell, unless there is something greater. So it went here also, that I give no better likeness,
464 L. 8, 158-160. On the Sunday of Judica. W. xn, 6is-62i. 465
The Jewish priesthood is to be understood as the papal priesthood with its binding and tying, by which nothing but outward fellowship among the Christians is forbidden and permitted. Although God also wanted this at that time, to force the people and to keep them in fear, just as he still wants the ban to apply where it is right to punish the wicked and to keep them in fear, but not to make them truly pious or wicked.
- but Christ has in his priesthood the right spiritual forgiveness, sanctification and absolution, which is valid before God, God grant that we may be outwardly under ban or not, holy or not; for his blood has purchased for us a forgiveness that endures forever before God, because God will forgive us our sin for the sake of his blood, as long as the same is valid and calls for mercy for us: so now it is valid and calls forever for us, therefore we are eternally holy and blessed before God. This is the summa and opinion of this epistle, which is now easy to understand, and we will now go through it.
But Christ is darkened a high priest of the goods to come.
7 That is, Aaron and his descendants, the high priests, came in their bodily adornment, and acquired bodily forgiveness in the bodily temple or tabernacle, so that it was seen; these were temporal, present goods, so that one might be absolved before men, holy and in the church etc. But Christ came on the cross, so that no one saw him going before God in the Holy Spirit, adorned with all grace and virtue, a true high priest; for there are not temporal goods, that one might have bodily forgiveness *), but future, that is, spiritual and eternal. He calls them "future," not that we should wait for forgiveness and all grace in that life, but that they are now in faith, yet hidden, and will be revealed in that life; also because they were future in Christ, to be reckoned against the old priesthood.
*) So b reads c f g; d has "temporal goods". D.Red.
By a greater and more perfect tabernacle, which is not made with hands, that is, which is not of this creature.
8 He will not and cannot call this tabernacle so strange, for it is before God in faith and is yet to be revealed; therefore it is not made with hands like that one, that is, not of this creature. For that tabernacle, like all other buildings, had to be made of wood and other things, which God had already created and made bodily; as He says Isa. 66:1, 2: "What house is this that you are building for Me? did not My hand make all this before?" But that tabernacle is not yet there and ready, but God is building it and will reveal it; as Christ speaks Joh. 14, 3.: "If I go, I will prepare the place."
Nor with the blood of a goat or calf, but with his own blood he once entered the holy place and found eternal redemption.
- in the 3rd book of Moses Cap. 16. the high priest of the year had to go once into the holy of holies with goat's blood etc. and thereby reconcile the people bodily. This means that Christ, the right priest, should die once for us, to acquire the right reconciliation for us. But because this had to be done again every year, it was a temporary and imperfect reconciliation, and not eternal enough, as Christ's reconciliation is. For though we fall again and sin, we are assured that Christ's blood does not fall nor sin, but remains steadfast before God, making atonement forever and ever, so that we may come again and again to grace under it, without any work or merit on our part, if only we do not remain unbelieving.
For so the blood etc. and the ashes from the cow.
- of the water of sprinkling and the ashes of the red heifer read Deut. 19, of the blood of the goat and of the ox Deut. 16, 14. 15. for there was purity in time and in body (as he says here), as I have said above; but Christ cleanses the conscience before God from dead works, that is, from
466 L. g.iev-iW. On Palm Sunday. W. xn, 621-623. 467
Sins that deserve death, and of works done in sins that are dead, that we may serve the living GOD in living works.
Damm he is also a mediator of the New Testament etc.
(11) Under that law, when there was nothing but outward forgiveness before the people, bodily, sin and transgression remained inwardly in the conscience before God, and did not help the soul, because God had not instituted it to cleanse and secure the consciences thereby, or to give the Spirit; but to draw, compel and keep the people in discipline outwardly. That is why he speaks here, the over
But Christ mediates with His blood that we may be redeemed in conscience before God, because God promised to give the Spirit through the blood of Christ; whom not all have received, but those who are called to be heirs forever, that is, the elect.
(12) Now in this fine epistle is the comforting doctrine that we should know Christ to be our minister and bishop for our souls, and that no sin is forgiven by our works or merit, nor is the Spirit given, but by His blood alone, to whom it is given by God; of which enough is said in all the epistles.
Palm Sunday.
Phil. 2:5-11.
Let every man be of the same mind as Jesus Christ was. Although he was in the form of God, he did not consider it a robbery to be like God, but expressed himself and took on the form of a servant, was made like another man, and was found to be like a man in his actions; he humbled himself and became obedient to the point of death, even death on a cross. Therefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of them which are in heaven, and in earth, and under the earth; and that every tongue should confess that Jesus Christ is the Lord, to the glory of God the Father.
(1) Here again Paul holds up to us the mighty example of the heavenly eternal fire, that is, the love of Christ, shown to us, that he may also stir us up to love one another. And he does this with high words and great exhortations, because he has seen how lazy and slothful the Christians were in love. All this is done by the flesh, which always resists the willing spirit, and seeks its own way, and sets up its own sects and cults. etc. Although a sermon of two kinds of righteousness went out on this text under my name some years ago, the text is not far off and far out; therefore we will now deal with it from word to word.
Let every one of you be minded etc.
2 That is, among you Christians, who now have Christ, and all fullness and sufficiency in him and in him, both temporally and eternally, think nothing else now, nor regard it well, nor let it please you, except as you see that Christ thought and regarded it best toward you, namely, that he sought nothing for himself, but did everything for you and for your sake. So let each one also do according to the same image all things that are good and profitable for another.
Which, whether or not he was in divine favor, he did not consider to be a robbery.
- This is how Christ, who was a true natural God, descended.
468 L. 8, 162-164. On Palm Sunday. W. Lll, 623-626. 469
How much more shall we do this, since we are nothing and natural children of sins and death and the devil. And if we would do it, and let ourselves go down lower than Christ, which is impossible, it would be nothing special, but a stinking humility counted against Christ's humility. For even if Christ were to humble himself a hair's breadth below the highest angels, and we were to humble ourselves a thousand times lower than all the devils and hell, it would still be nothing compared to Christ, because he is infinitely good and God himself, but we are poor creatures, not sure of our being and life for a moment.
4 How horrible judgment will come upon those who do not follow this unspeakable example of Christ, and do not let themselves be among their neighbors and serve them, but exalt themselves above them! This example should be a great shock to all those who sit in authority and high places, but much more to those who exalt themselves. For who should not be afraid to sit on high or to be highly experienced when he sees the Son of God lowering and destroying himself?
5 These words "divine form" are not used in the same way. Some think that Paul wants to understand the divine essence and nature in Christ, that is, that Christ was true God and yet let himself down. Although this is true, that Christ is true God, St. Paul does not speak here of His divine, secret nature. For he uses the same word, morphe or forma, when he says that Christ took on the form of a servant: there, the form of a servant cannot mean the nature of a natural servant, who has a servant-like nature, because Christ did not become our servant by nature, but by good will and grace. For this reason, divine form cannot be called divine essence, for no one can see the divine essence, but the divine form can be seen. Let us speak of it in German. St. Paulum brings light to day.
- therefore "form of god" means that
One presents himself as a god and also thus confesses, or assumes and submits to the deity; this does not happen secretly to himself alone, but toward others who become aware of the same gesture or form. Therefore, it could not be spoken more clearly than in this way: he confesses divinity or presents himself as a god, when he proves himself, and thus speaks and does, that belongs to God or is well regarded by God. So also the form of a servant is, that one presents himself and gives himself as a servant to others; so that it would be more clearly spoken, morphe tu dulu, servant's giving, or, he gives servant's giving, that is, he presents himself in such a way that whoever looks at him must think of him as a servant. From this it is clear that in this place we do not speak of divine being or servile being, externally, but of the giving and showing of the being. For as it is said, the being is secret, but the showing is done publicly; and the being is something, but the giving does something or is a deed.
Now St. Paul indicates here three different ways that occur in these givers or forms. One finds the essence without the givers, as again the givers without the essence, and finally the essence together with the givers. When God hides Himself and does not let Himself be seen, that is divine being, but not divine giving, as He does when He is angry and withdraws His grace; but when He shows Himself with grace, there is both the being and the giving. But the other thing he cannot do, that he should give like a god, and yet not be so, or not have the essence; but this is due to the devil and his own, who put themselves in the place of god, and pretend to be god, when they are not god; as Ezekiel speaks Cap. 28, 2. of the king of Tyro, that he set his heart as the heart of God, when it was the heart of man.
(8) So also there are three kinds of servants, as when one is a servant, and yet does not present himself as a servant, but as a lord or god, of whom it is now said, of whom also Solomon speaks, Prov. 29:21: "When a servant is kept tenderly, he will be a squire." So all Adam's children: which we should be
470 L. 8, 164-166. On Palm Sunday. W. XII. 626-628. 471
To be God's servant, to want to be God himself, as the devil taught Eve, Gen. 3, 5: "You will be like God himself" etc. Secondly, if one is a servant and holds himself as a servant, as the pious faithful servants do before the world, and before God the true Christians, who are subject to God and serve everyone. Third, if one is not a servant and yet considers himself a servant, as if a king served his servants before the world. But before God no one can and has done this except Christ alone; as He Himself says in the Lord's Supper John 13:13, 14: "You call Me Master and Lord, and say rightly, for I am"; nor am I among you as a servant; and in another place, Matthew 20:28: "I have not come to be served, but to serve."
9 From all this, St. Paul's opinion is clear, for he wants to say that Christ was in divine form, that is, he had the essence together with the gifts; for he did not take on such divine form, as he took on the form of a servant, but he was, he was, I say, within. In the little word "was" lies the power, that he had the divine being with and together with the divine form. As if he should say: Many are found who take on divine form and subdue it, but they are not in it; again, devils, the last Christian and Adam's children do this: this is called sacrilegium, Rom. 2, 22, that one robs the divinity. For even if they do not now consider it a robbery, it is still a robbery of divine honor, and is also considered so by God and all the angels and saints, even by their own conscience. But Christ, because he did not rob, but was inside and had it by nature and with the being, he did not consider it a robbery. Nor could he consider it a robbery, because he was sure that he had the essence inside and that it was innate to him, but considered it to be his naturally eternal property.
(10) With these words St. Paul praises Christ's natural deity and His love for us, and next to it he strikes all those who assume the form of God and yet are not, as we all are as long as we are members of the devil. As if he should say: Everyone wants to be God, and rob the
Godhead, which they do not have, and also consider it a robbery, yes, they must consider it a robbery; for their conscience testifies to them and must testify that they are not God. And even if they despise such a testimony of their conscience and do not act on it, nevertheless it stands there, and certainly considers it to be not right, but a sacrilegious robbery. But the one man, Christ, who did not take on the form of God, but was in it, and was due to it, and had a right to it from eternity, because of which he did not consider it a robbery, nor could he consider that he was like God: Nor did he humble himself and take on a servile form, which was not his due; so that he might, as with a mighty example, yet kindly and sweetly tear down to the servile form those who were in the servile form and had a servile nature, and yet did not want to be in it, but reached for the divine form, in which they neither were nor would have the nature.
- Now that this fine text is not understood by some in the same way, it is because they do not pay attention to St. Paul's way of speaking, but to their own way, according to which St. Paul should have spoken thus: Christ was born a righteous God, and did not rob it etc. But now he uses the word: He was in divine form, so it sounds as if he only posed as a god, in Greek and Latin language, because one does not have so much respect for the little word "he was", which St. Paul puts against the little word "he accepted". For Christ took on the form of a servant, but he was not in it; again, he did not take on the form of God, but he was in it. Just as we do contrary things, and take on divine form, and yet are not in it; again, we do not take on servile form, and yet are in it. So then Christ expresses himself in the divine form in which he was, and takes upon himself the servile form in which he is not: but we express ourselves in the servile form in which we are, and take or submit to the divine form in which we are not.
(12) So also it is repulsive that he says, "Christ did not consider it a robbery to be like God," which is as if it were not a robbery.
472 D. 8, 166-168. On Palm Sunday. W. XII. 628-631. 473
This is a special thing spoken of Christ, since even the devil and his followers, who always want to be like God, do not consider it a robbery, even though their conscience testifies to it. But in St. Paul's case, such a little word as "to hold" or "to regard" is of great importance, namely, as much as to be most certain; as he says Rom. 3:28: "We hold that a man may be justified by faith without works"; and 1 Cor. 7:40: "I hold that I also have the Spirit of God." But so let not the wicked do, that they should not think it robbery when they submit to God's likeness; for they know, that is, they hold and must hold, that they are not God. But Christ did not hold it and could not hold it, that is, he was sure that he was like God and did not rob it. Therefore St. Paul does not speak like this for the sake of Christ, but as it is said, in order to put those in the place who refuse to be in the likeness of God, yet their conscience holds that they are not, but are robbers; so that he may show how far Christ is a different man from them, and how rightly he is in the likeness of God, whom they rob.
13 But he does not speak like this, because he speaks of the servant form, in which Christ was not and yet took on himself. There it reads as if Christ robbed that which is not his. And here St. Paul should say: He did not consider it a robbery that he took on the form of a servant; what could he say above, since he did not take anything, but was in the divine form, and even made himself a stranger to it? But it is true that he who becomes a servant takes nothing and can take nothing, but only gives of himself, even to himself as his own; therefore it has no meaning here that anyone should rob or consider it robbery. Again, in the divine form it happens that one gives nothing, but takes; therefore one can rob here, and there one finds those who consider it a robbery. But Christ is not like that, he does not rob here, nor does he consider it robbery, as all others do, but is within, and the form is his and is innate to him.
14 So we have this text, I mean,
It is almost clear that "divine form" is nothing else than showing oneself with words and works against others as God and Lord, and that Christ did this with miraculous signs and healing words, as the gospels state: not like other saints, who did not have the nature, but also had the divine nature and character in the divine form that he led; again, "servant" or ministerial "form" is showing oneself with words and works against others as a servant. Which Christ did, when he ministered among the disciples, and gave himself for us: yet neither like other saints, who are servants by nature; but was an accepted thing with him, for our good, and for an example, that we also should do so toward others, and also manifest ourselves of our divine character, as will follow.
15 It is therefore certain that St. Paul preaches Christ here as a true God. For if Christ were a true man, and not God, what need would there be to say of him that he was made like a man; item, that he was found in the likeness of a man; item, that he took on the form of a servant, since he was in the form of God? What would it be like if I said of you or of any other man, "You are like a man, and are found in the likeness of a man, and take on the form of a servant? You would think I was mocking you, and say again: It is good that you take me for a man, I thought, if I were a cow or a wolf, are you mad or foolish? Is it not true, one would answer to such foolish speech? Since St. Paul is not a fool and does not speak foolishly, the man Christ must be something high and divine, because he says of him that he became like another man, even though he was a man, namely, that the man was God, and might also have divinely conceived in mankind, but he did not, but abstained from it and spoke, and conceived like a bad other man does.
- What is now said here about Christ is easy to understand after we know what the form of God and the form of a servant is, and he himself explains what he means.
474 D- 8. 168-171. On Palm Sunday. W. xrr, 631-633. 475
Servant form. First of all, that Christ expressed himself or emptied himself, that is, he presented himself as if he had put away the divinity from himself, and did not want to need it or be subdued by it: not that he had the divinity or could put it away and do away with it, but that he had put away the form of divine majesty and did not give birth to God, as he truly was. Even though he did not take off the divine form in such a way that it could not be felt or seen, for then no divine form would have remained: but he did not take it and did not show it off against us, but rather served us with it; for he did miraculous works, Luc. 23, 43. Joh. 18, 6. also in suffering and on the cross, when he gave the paradise to the thief as a god, and in the garden repelled the multitudes with one word. Therefore, he does not say that someone spoke to him, but that he spoke to himself, like a wise man who does not outwardly discard both wisdom and wise conduct, and yet discards them so that he serves the fools who should rightly serve him. Such a man also expresses himself in wisdom and in the form of wisdom.
(17) Secondly, he took on the form of a servant, and yet remained God and in the form of God, that is, he was God, and all the divine works and words that he performed he did for our benefit, and thus served us as a servant, and did not allow himself to be served as a master, as he was justly entitled to do, nor did he seek honor or good in it, but rather our benefit and salvation; this was a voluntary service, done in vain, for the benefit of others. But unspeakable is the same service, because the servant and servant is such an unspeakable person, who is eternally God, whom all angels and all creatures serve. Whosoever this temple does not kindly compel, even one to serve the other, is condemned ever so cheaply, and harder than stone, darker than hell, and certainly has no excuse.
Thirdly, he became "like a man". By the birth of Mary he became a natural man, but then he might still have exalted himself above all men in the same humanity and served no one: all this he left, and "became like a man. But "man" you must understand here, that nothing more
For there is no man without all addition: but without addition there is no man that is naturally above another; that thou mayest understand how St. Paul would say this much: Christ was like another man, who had neither riches, nor honor, nor power, nor privilege above others, though many are born to whom the birth imparted power, honor, and good. But Christ was, and is, such that there is none so small as another man; he was like him, as there are servants, poor men; so that he was healthy and without bodily infirmity, as a natural man ought to be.
(19) Fourthly, "and in actions he was like a man," that is, he used everything like another man, such as eating, drinking, sleeping, waking, walking, standing, hungering, thirsting, freezing, sweating, getting tired, working, dressing, living, praying, and everything else that a man lives like a man toward God and the world. All of which he might have left undone, and as a god he might have gone on and done otherwise; but because he was like a man, as said above, he also let it go as a man, and accepted it as a man who might do the same, and yet showed his divine form, in which he was.
(20) Fifthly, "humbled" or "lowered himself," that is, over and above proving the likeness of servanthood by becoming like a man and being made to walk as a man, he did another thing, becoming less than all men, lowering himself and serving all men with the supreme service of giving his life and limb for us.
(21) The sixth, in which he submitted not only to men, but also to sin, death, and the devil, and bore all these things for us; and in addition to this, he died a most terrible death, namely, on the cross, not as a man, but as a worm, Psalm 22:7, even as an arch-boy above all boys; in which he also lost the favor, thanksgiving, and honor of his assumed servant form, which he had demonstrated, so that he was utterly destroyed.
- the seventh, though he did not do all these things that we were worthy or deserving of them, for who would want such service?
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But that he might be obedient to the Father. Here St. Paul opens heaven with one word, and admits that we see into the abyss of divine majesty, and behold the unspeakable gracious will and love of the Father's heart towards us, that we feel how God was pleased from eternity what Christ, the glorious person, should have done for us, and now has done. Who should not have his heart melt with joy here? Who should not love, praise and give thanks here, and in turn not only become a servant of all the world, but gladly become less and nothing more than nothing, when he sees that God Himself has meant him so much, and pours out and proves His Fatherly will so abundantly in His Son's obedience. Oh what words are there that St. Paul speaks in this place, than he speaks in any other place, he must have been quite inflamed, cheerful and merry. That is, I mean, to come to the Father through Christ; that is, no one comes to Christ, but the Father draws him or entices him, so excellently, sweetly and delightfully. Oh how many are now preachers of the faith, who think they know everything, and have never smelled nor tasted anything of these things! Oh how soon they become masters who have never been disciples! They do not taste it, therefore they cannot give it, and remain useless talkers.
God has also elevated him.
- as he is the very lowest and the servant of all. Devil Servant in God's Obedience
and our service: so God has also exalted him again, so that he is Lord over all angels and creatures, death, devils, hell, and has now completely expressed himself and laid aside the servile form, but not only remains in divine form, but is also transfigured, praised, preached, confessed, honored and held as a God. Although all these things do not yet appear; as St. Paul says in 1 Cor. 15:27 that all things are subject to him, but that we do not yet see how all things are subject to him, it is nevertheless true that he is so exalted for his person and sits in full power and authority that all things come to pass that he wills in heaven and earth, though few believe that such things come to pass for Christ's sake. The "comes to pass" is free in itself, the Lord also sits there freely. But our eyes are still blind and dark, which see not that he is, and that all things are obedient unto him. But on the last day it will be revealed, then we will see what is already happening, namely: how Christ has taken on a divine appearance, has become like a man etc.; thus again, he has taken on a servant's appearance and has become like a god; he has also been invented as a god with glory, and a lord over life and death, and a king of all honors etc. Let this be enough of the text. For how we also are to put off our glorious form and serve others with it, is often and abundantly said in other postilions; for God wants one to be another's servant in body, goods, honor, spirit and soul, as His Son did for us.
*On Easter Day. )
1 Cor. 5:6-8.
Your glory is not fine. Do you not know that a little leaven leaveneth the whole dough? Therefore purge out the old leaven, that ye may be a new dough, even as ye are unleavened. For we also have a paschal lamb, which is Christ, sacrificed for us. Therefore let us keep Easter, not in the old leaven, nor in the leaven of malice and wickedness, but in the sweet dough of sincerity and truth.
*This, as well as all other subsequent sermons on the Epistles, were printed and included in the Postilla only in 1540 and 1543. D. Red.
478 L- s. 175-177. On Easter Day. W. xii. szs-E 479
- When God wanted to bring the people of Israel out of the land of Egypt, He commanded them to eat the paschal lamb the night before and to keep the paschal feast for seven days every year at the same time in remembrance of this redemption; And he commanded them in particular that on that evening, when the feast began, they should put away all leaven and leavened bread from every house, and eat nothing but sweet unleavened bread or cakes for the seven days; hence it is called the feast or the days of sweet bread by the evangelists, Marc. 14, 1. Luc. 22, 1.
2 St. Paul shows such an interpretation in this epistle with few, but still beautiful and rich words, and comes to it from the reason that he previously in this fifth chapter chastised the Corinthians that they wanted to boast of the gospel and Christ, and yet abused the same freedom to fornication and other sinful behavior. And he admonishes them, because they have the gospel and have become Christians, that they also live as Christians according to the gospel, and that they flee and avoid everything that is not in accordance with the faith and Christian nature and that does not belong to them as new people.
(3) To this end, he takes this image or figure of the paschal lamb and unleavened bread, which the Jewish people had to eat at their Easter feast, to point them to the proper nature and Christian custom of the New Testament in the kingdom of Christ; thus showing what the proper paschal lamb and sweet bread or pancakes are, and how we should keep a proper Easter, in which everything should be new and spiritual. And he leads such a picture work out of a merry, rich spirit, to excite and move them the more, so that they remember their Christianity and consider it rightly. As if he wanted to say: Because you are now Christians and rightly God's people, and now also have an Easter feast, you must also do it its right, and all leaven that may still be found among you must also be removed from you, so that nothing but good, sweet dough may be found among you. But what he calls leaven, he himself indicates afterwards with the addition, when he says, "Not in the leaven of malice and wickedness," that is, who is wicked and evil;
That everything that is not of the righteous Christian nature, both in doctrine or faith and life, he wants to have everything swept clean among Christians; just as leaven was strictly forbidden in the law. Again, he wants us to keep our Easter in right sweet bread, which, in contrast to leaven, he calls the sweet dough of sincerity and truth, that is, righteous newness and life etc.
(4) Therefore this epistle is nothing else but an exhortation to Christian good conduct and works to those who have heard the gospel and have known Christ. That is, to eat sweet bread and wafers or pancakes (as we Germans have taken this word from the church, but shortened it, and made it into wafers, pancakes; for we Gentiles would otherwise have nothing to say about pancakes or Easter) on our Easter feast, in which we enjoy the paschal lamb, Christ, through faith: so that our life and deeds may be like and according to the faith of the known Christ. He begins this exhortation with these words:
Don't you know that a little leaven leavens the whole dough?
5 These words are the cause of the following admonitions and are a common saying, which St. Paul uses gladly and almost as a proverb, as he also says to the Galatians Cap. 5, 9. As Christ also indicates the likeness of dough and leavening from Scripture, Matth. 13, 33. For this is the way of leaven: if only a handful of it is thrown under a dough, it breaks and goes through and through, so that the whole dough becomes sour. This is what St. Paul means by spiritual things, both in doctrine and life.
For Gal. 5, 9. he actually needs this saying about false doctrine, which also has this way, where something is introduced wrongly and falsely in a piece or article, then it is already all and completely corrupted and lost; as happened to the Galatians about the piece that the false apostles did about the circumcision, who also wanted to preach the gospel and Christ. For such
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The beginning always penetrates and tears away, until even the pieces, which are still unadulterated, no longer become useful, and the group, which was pure before, also becomes corrupt; as St. Paul also writes to his Galatians Gal. 5, 2. 4.: "I, Paul, say to you, where you let yourselves be circumcised, Christ is not useful to you"; item: "You have lost Christ and have fallen from grace" etc. But in this place St. Paul draws such a likeness more to the false delusion concerning life. It is the same when one begins to give room to the flesh and to abuse freedom, and this under the name of the gospel, then the leaven is already mixed in with the right Christian nature, and as soon as it corrupts the faith and conscience, it is always carried away until one loses Christ and the gospel. As would have happened to the Corinthians if St. Paul had not fed them with this epistle and admonished and urged them to sweep out such leaven, since they had already begun to exercise all kinds of willfulness, and to create sects and mobs against the unity of the gospel and faith etc.
(7) Therefore, this is a clear saying and an earnest admonition, that one should be careful with all diligence and take care not to mix or subvert anything false or foreign into the doctrine of faith or works; for it is a very delicate thing about God's word, faith and conscience; as the old common saying says: Non patitur jocum fama, fides, oculus: Honor or good rumor, faith and the eye, the three things cannot suffer a joke. For just as a good malt liquor or delicious medicine, the nobler and better it is, the more easily it may become corrupted and harmful, if even a drop of poison or impurity comes among it: so God's word and things can suffer no addition beside themselves, it must be completely pure and clean, or it is already corrupted and no longer of any use. And the worst thing about this is that it tears in so strongly and holds fast that it cannot be brought out again; just as leaven, however little it gets under a whole dough, so freezes through that it soon turns everything sour, so that no one can prevent it or make it sweet again.
- Therefore it is wrong and nothing that now some wise men pretend that they want to find a remedy and a settlement between us and our counterpart of the papacy, and that they want to let the gospel be preached, but still keep the papal abuses, and say that it is not necessary to punish and put down everything for the sake of the weak, and for the sake of peace and unity, to moderate it a little and move closer together, so that one part yields to the other and bears patience with each other: Whether it is not all so pure, one can nevertheless help it with good interpretation and understanding, that it is to be suffered. No, not so! For here you hear that St. Paul does not want, and God has seriously forbidden, to mix even a little leaven into the good dough; for it eats through and spoils everything, so that where one mixes the right pure doctrine with human addition in one piece, the damage is done, that thereby the truth is obscured and souls are deceived. Therefore it is not to be suffered in Christianity, where one wants to make such a mixture and patchwork in the doctrine and, as Christ says, put a new cloth on an old garment etc.
(9) Likewise also in life and works, neither is it to be suffered that one should let the flesh have its bridle and courage, and yet boast of Christ and the gospel, as the Corinthians did, causing division and dissension among themselves, and one took his stepmother to wife. It is also said, says St. Paul: "A little leaven leaveneth and corrupteth the whole dough," that is, the whole Christian life. For it does not suffer one another to be Christians and to have faith, and to live according to the will of the flesh in sins and vices against conscience; as St. Paul says elsewhere, 1 Cor. 6:9: "Do not be deceived; a fornicator, an adulterer etc. has no part in the kingdom of Christ"; item Gal. 5, 19. 20. 21.: "Obvious are the works of the flesh etc. of which I have told you before, and still say before, that those who do these things will not inherit God's kingdom."
Therefore, we must punish here once again and not leave room for the insolent spirits,
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who pretend that people should not be frightened with the law, nor given to the devil as soon as possible; but they must be taught and told that the old leaven must be swept out, and that they are not Christians, nor have faith, if they let the flesh have its way, and deliberately and against conscience remain and persist in sins. Which is so much the worse and more damnable, if it be done under the name and cover of the gospel and Christian liberty; for thereby the name of Christ and the gospel is blasphemed and despised: wherefore such things must be badly done away and cast out, lest faith and a good conscience should stand; as follows:
Therefore purge out all the leaven, that ye may be a new dough, as ye are unleavened.
(11) If you are to be a new sweet dough, he says, you must sweep out the old leaven; for, as I said, it is not fitting in the new nature of faith and Christianity that we should want to remain and live as before, when we were without faith, in sins and an evil conscience. It does not add up to be a new dough and keep Easter, and yet want to let the old leaven remain; for if it were not swept out, the whole dough would be completely leavened and spoiled, that is, the former sinful nature would again take over, and overthrow the faith and the purity and good conscience that had begun.
- But that St. Paul here does not call bad leaven in general, but means to sweep out the old leaven, so as to show that there may nevertheless also be good leaven: this he does without a doubt in honor of the Lord Christ, who also compares the kingdom of heaven to leaven, which cannot ever be evil or harmful, but must be mixed with the dough, so that it becomes good fresh bread. This is what is said of the Word of God or the preaching of the Gospel, by which we are brought into Christ's kingdom or Christianity. Which, though it seems small and is despised and disagreeable to the world, yet it has the power to spread wherever it goes, and people
who accept it, and works in them so that they are reborn and become like him, just as leaven leavens the dough and makes it leaven. But Paul speaks here of such leaven, which is old, rotten and unfit, that is, of such doctrine and delusion or life, which comes from the old Adam, flesh and blood, and corrupts the pure new doctrine or new Christian nature. Therefore he calls him the leaven of wickedness and malice, and demands that they be a new, fresh and good dough.
013 But, behold, how the apostle speaketh: He calleth to sweep out the old leaven, and giveth this cause, For ye are new dough, and unleavened. "To be a new" or "sweet good dough", he means to have faith, who holds to Christ, and believes that through Him he has forgiveness of sins; as he will soon after say of the Paschal Lamb Christ, sacrificed for us etc. By the same faith we are cleansed from the old leaven, that is, from sins and evil conscience, and have now begun to become new men. Nevertheless, he calls them to sweep out the old leaven.
014 How then doth it compute that he saith, They shall sweep out the old leaven, that they may be a new dough; when he confesseth that they are unleavened, and a new dough? How are they unleavened as true wafers or sweet dough, and yet shall they put off the old dough as if it were still in them? Answer: This is spoken and written in a Pauline and apostolic way about Christians and the kingdom of Christ, so that he may show how it stands in the same, namely: that there is such a regime, in which a new Christian being has begun, through faith in Christ, the true paschal lamb, and now true paschals are kept, with new sweet wafers: But still there remains something of the old, which is to be swept out and cleansed; which is not imputed to them, because faith and Christ are there, and they are now in constant labor and exercise, that what is still unclean in them may be swept out for and for.
(15) So we have Christ and His purity given to us, whole and perfect.
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through faith, and are counted pure because of it, and yet are not in and of ourselves as soon as pure and without sin or infirmity; but still have much of the old leaven left, which is to be forgiven and not imputed, provided we remain in faith and sweep out the remaining uncleanness. This is what Christ says to the disciples John 15:3: "You are clean because of my word." And yet there v. 4. He says of the branches of the vine that are clean and bring forth fruit, "That they must be cleansed, that they may bring forth more fruit;" and to Petro and the others He says Joh. 13, 10.That they which are washed and clean have need that their feet be washed; whereof it is elsewhere often said, how that a Christian by faith receiveth Christ's purity, and for the same is also pronounced clean, and begineth to be truly clean: for with faith is given the Holy Ghost, which worketh in a man to resist and to subdue sin henceforth.
- Therefore, those are to be punished who want to pretend and paint or judge Christianity and the churches' nature and government as if it should and must be without all infirmities and defects everywhere; or where this is not the case, the church of Christ should not be true Christians; How then many erroneous spirits, especially the great clever ones and untimely self-grown saints, are vexed and offended at this, if they see or feel anything infirm in the multitude who are Christians and have the gospel, and dream such a church for themselves, in which there should be nothing infirm at all; which, however, cannot be on earth and in this life, nor is it found in themselves.
(17) On the other hand, it should be known that Christ's ministry and rule in His church is to give us His purity completely at once through the Word and faith, and also to make our hearts new through the Holy Spirit, but in such a way that He does not complete the work of our renewal and purification at once, but works and works on us daily until we become purer and purer. Such a work he does and drives through the ministry of the word, with admonition and punishment,
To improve, to strengthen (as he did through St. Paul to the Corinthians), item, through cross and suffering etc. For for this cause he came, and for this cause he did his work, and suffered, and rose from the dead 2c, not that he wanted to find pure and holy people in us at all: he has indeed accomplished everything completely for his person, as he was without all sin and completely pure from the time of his incarnation, and also communicates and allows us to enjoy such purity completely and without any defect, as long as faith holds on to him; but that the same purity also follows in us ourselves, there is still work to be done daily, until he also completes us in this way, as he is pure in himself and without any defect. For this purpose he has given his word and his spirit, by which we are to practice and work, so that the old leaven, which still remains, may be purged out, so that we may remain in the purification we have begun and not fall away from it again, and may retain faith, spirit and Christ; which does not happen where one leaves room for the old carnal nature and does not resist it, as has been said.
(18) Behold, this is one thing which this text teaches us, that even in the saints there still remain infirmities, impurities, and sins, which are to be swept out, and yet are not imputed to them, because they are in Christ and sweep out such leaven.
(19) The other thing is that he also shows herewith what difference there is between the holy and the unholy, because they both have sin, and what such sins are in Christians and believers, yet they remain holy and do not lose grace and the Holy Spirit; and on the other hand, what such sins are as cannot stand with faith and grace.
The rest of the sin in the saints is every evil inclination and lust or desire that stirs in man against God's commandment, which the saints feel as well as the others. But this is the difference, that the saints do not let themselves be overcome by them, that they follow them and let them work; but resist and, as St. Paul says here, always sweep out in themselves; and is called in them such sin as is swept out. The others do not do this,
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who follow their lusts and let the flesh take the bridle, and so sin against their conscience. Therefore a good conscience and faith still remain in those who resist sinful desire; which cannot remain in others, who do not resist sin but follow it, and so their conscience is violated and faith is overthrown. For if you remain in evil intent and your own conscience testifies against you, you cannot believe nor say that God is gracious to you. Therefore, it is necessary for a Christian not to give place to such sinful lusts.
For this very reason the Holy Spirit is given to fight against sin and not to let it reign, as St. Paul says in Gal. 5:17: "The spirit lusts against the flesh, and the flesh against the spirit"; and adds this rule: "That you do not do what you want"; and Rom. 8:13: "If ye put to death the business of the flesh by the Spirit, ye shall live"; item, Rom. 6:12: "Let not sin reign in your mortal bodies, that ye should follow the lusts thereof" etc.
For we also have a paschal lamb, which is Christ, sacrificed for us.
22 Hereby he gives cause why he said now: Ye are unleavened. A new unleavened or sweet dough are ye, saith he, not of yourselves, or of your holiness and worthiness; but because of this, and therefore that ye have Christ, and believe on him, as the paschal lamb, sacrificed for us. This makes you pure and holy in the sight of God, so that you are no longer old leaven, as you were before apart from and without Christ; but through this sacrifice you are reconciled to God and cleansed from sins etc.
(23) So now we also have a new time and feast given to us by God, in which is no longer the old, but a new being, another and better paschal lamb and sacrifice than that of the Jews, who had their paschal lamb, which they had to sacrifice and eat yearly, but by it they were not sanctified nor cleansed from sins. But it was given to them as a sign and remembrance of the right paschal lamb to come, promised by God, and
Sacrifice, by which death and blood we are washed from sins and truly sanctified; which we must enjoy and eat by faith, and now have a single, constant, and eternal Pascha, in which faith is nourished, filled, and made merry (that is, receives forgiveness of sin, comfort, and strength) from this Paschal Lamb, Christ.
(24) Now what this means, that he says, "sacrificed for us," we have heard in the sermon on the passion of Christ, how two things are to be held up to us in it. First, that we consider the great, grave and terrible wrath of God against sin, in that such wrath could not have been averted by any other way, and reconciliation could not have been acquired by any payment, but by this one sacrifice, that is, the death and blood of the Son of God, and that we all forfeited such wrath of God with our sins, and were the cause that God's Son had to be sacrificed on the cross and shed His blood. Let this work in us, that we may be sore afraid for our sins; for it must not be a small wrath of God, because thou hearest that no other sacrifice hath stood against the same, and made reparation for sin, but the only Son of God; and thinkest thou that thou wilt endure such wrath, or be able to stand and stand before it, when thou regardest not, nor knowest it?
(25) Secondly, in this also we must see and recognize God's unspeakable grace and love toward us, since in such terror man's heart is restored from his sin, and consider why God does this, that he does not spare his own Son and gives him up for sacrifice in the cross and death, so that the wrath might be taken away from us; what greater love and good deed can be found? For this reason such a sacrifice is presented to us, so that we may have certain and true comfort against sin; for here you can see and grasp that he does not want you to be lost because of your sin, because he gives you such a sacrifice as the highest and most precious pledge of his grace and your salvation. Therefore, although the sin and wrath that your sin deserves is great, yet this
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The sacrifice and death of God's Son is much greater, which he gives you as a certain sign that he will be merciful to you for it and forgive sin. This must now be grasped with faith, which keeps this word: Our paschal lamb is Christ, given for us etc., and comforts and strengthens itself with it.
Let us keep Easter, not in all leaven, nor in the leaven of malice and wickedness, but in the sweet dough of sincerity and truth.
(26) Therefore, since we have a paschal lamb and a true paschal feast, let us also do it justice, and celebrate and celebrate it joyfully, as is fitting, so that we no longer eat the old leaven, but true wafers and paschal cakes. For the two belong together, the paschal lamb and sweet bread or wafers; the latter is Christ sacrificed for us, for which we do nothing, but receive and enjoy by faith alone (as given and given to us). But if we have this, it is proper that we also eat the sweet wafers, that is, with such faith in this paschal lamb, we both keep and practice the pure doctrine of the Gospel. That is, with such faith in this paschal lamb we keep and practice both the pure doctrine of the gospel, and also keep ourselves according to the same with good life and example, and thus live steadily well, as in the eternal paschal feast, as St. Paul calls it here, in which we live and continue as new men in the faith of Christ righteous, holy and pure, in peace and joy of the Holy Spirit, as long as we are here on earth.
027 And he setteth again leaven and sweet dough one against another, as he began; and calleth leaven in general all things that are of the flesh and blood, and of the old sin.
But he divides it into two parts, saying, "not in the leaven of malice and wickedness. "Malice" means all kinds of evil and sin, where one publicly does wrong against God and one's neighbor. But "mischievousness" means all kinds of evil trickery, and quick, blind and poisonous handles, which are used in the doctrine or God's word to falsify and pervert it, and to deceive the hearts from faith and pure mind and understanding, as St. Paul 2 Cor. 11, 3. and says: "I fear lest, as the serpent beguiled Eve with his craftiness, so also your minds be beguiled from the simplicity that is in Christ"; after that also other evil things, hypocrisy, and other vexations, where one acts falsely and treacherously (especially under God's name), and yet wants to adorn and cover it, so that it should not have the name of being unjustly taught, advised, or done, but be called right, good, and Christian. This is what Christ calls the leaven of the Pharisees, item, the leaven of Herodis etc., as this is innumerable in the world, especially at this last worst time.
28 Against this he now sets the two: sincerity and truth. "Truth" is that which is lived and done rightly and Christianly, out of a faithful, pious heart, which means well toward everyone, thinks no one is doing wrong or harm, and acts as he would have acted with himself; but "truth" is that which does not deal falsely or treacherously, with deceit and mischievousness, but is taught and lived righteously and rightly according to the pure Word of God. This must be the case with the Christians, who are now in a new state and nature and are observing the new Easter, so that both faith and doctrine and life will be in accordance with it.
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On Easter Monday
Acts 10, 34-43.
And Peter opened his mouth, and said, Now I know the truth, that God regardeth not persons: but in all people he that feareth him, and doeth right, is acceptable unto him. You know well the sermon that God sent to the children of Israel, proclaiming peace through Jesus Christ (who is Lord over all), which went throughout the whole Jewish land and began in Galilee after the baptism that John preached: How God anointed the same Jesus of Nazareth with the Holy Spirit and with power; who went about doing good, and healing all that were oppressed of the devil: for God was with him. And we are witnesses of all that he did in the land of Judaea and in Jerusalem. They killed him and hanged him on a tree. The same God raised up on the third day, and made him manifest, not to all the people, but to us, the chosen witnesses of God, who ate and drank with him after he was raised from the dead. And he commanded us to preach to the people, and to testify that he is ordained of GOD a judge of the living and the dead. Of this all the prophets testify, that through his name all who believe in him shall receive forgiveness of sins.
(1) This sermon was preached by St. Peter to Cornelio, the centurion of Caesaria (who was a Gentile, yet a believer), and to those who were with him, when he was required of him and had come there by revelation and command of the Holy Spirit, as described in this chapter shortly before; and is hastened beautiful preaching and testimony of the resurrection of Christ; but, as the apostle and the gospel should be preaching, he does not tell the history alone, but also the power and benefit of it. But since this whole sermon is in itself clear and easy, that it needs no interpretation, but is itself a transfiguration of the article of the resurrection of Christ, we will briefly run over it.
The first part is that St. Peter begins with the beginning of the preaching of the gospel of Christ, how it was promised beforehand in the Scriptures and proclaimed by the prophets, that he himself would come and bring a new preaching, and prove and confirm it with miracles; item, how he would suffer, die and rise again, and thus begin a new kingdom, and how this now happened and came to pass. And for the testimony of it he appeals to them themselves, who hear his preaching, so that they know how these things, which were proclaimed beforehand in the Scriptures, came about and were not secretly hidden in the corner.
but has now resounded throughout the whole of the Jewish land; to which John the Baptist also gave witness shortly before by his preaching and baptism, when he was sent to go before this Christ and prepare the way for him, that is, to point out and lead all the people to him etc.
- He interprets this new preaching of the Gospel as such a preaching, in which God has proclaimed peace, that is, salvation and all good things, and hot, a grace-filled, comforting, joyful preaching and gospel, which no longer accuses us and threatens and terrifies us with God's wrath because of our sin, as Moses did through the teaching of the Law; but offers and brings God's grace, forgiveness of sin and eternal life to those who have been terrified before and until now. Thus the prophets have prophesied of this before, and call it a sermon of peace, whence also St. Peter took these words. As, the prophet Zechariah Cap. 9, 10: "He shall teach or preach peace among the Gentiles." And Isaiah Cap. 52, 7: "How sweet are the feet of the messengers that go about upon the mountains, preaching peace, and preaching good." This is also shown in St. Paul, Eph. 2, 17: "He has proclaimed or caused to be preached peace through the gospel, to you who were far off, and to you who were not near.
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to those who were near" etc. This is the sweet sermon, by which God removes His wrath, and, as St. Paul says in 2 Cor. 5:19, 20, reconciles Himself to us, and commands the gospel to be preached into the world, that it may be and be called a ministry of reconciliation, exhorting us to be reconciled to Him and to be His friends, that we may receive grace and all good things from Him.
4 Secondly, St. Peter shows what this sermon says about Christ. Peter shows what this sermon says about Christ, what he did and accomplished, and what his work and ministry is, namely: How he preached and did miracles, and thereby served and helped everyone; and what he received in thanksgiving and reward from his own people, that for this he was crucified and killed by them, and yet he was not only undestroyed by the world and its power, but was not overcome by death either, but remained undisturbed, and allowed himself to be seen and heard alive again, and is now set up as Lord and Judge over all etc.
This is the history of the whole gospel and the articles of faith of Christ in short words; but in particular he gives the article of the resurrection, by which Christ in himself and in his own person completely overcame death, and now lives and reigns forever as a king and duke of life etc. And for this article he gives proof and testimony that he revealed himself alive to his disciples, and ate and drank with them, and especially ordained them to be witnesses of it, and proved and confirmed this with miraculous works through them.
(6) Thirdly, the main part and benefit of this article. First of all, why and for what purpose all these things came to him from Christ, that they might be laid up and spread abroad; for he did not do all these things for his own sake, but for our sake and for our good; but that we might know these things and receive the benefit, it was necessary that they should be preached; therefore, saith he, he commanded us to preach these things into all the world, that they might be known of every man, and that the treasure might be brought unto us through the public ministry.
(7) Fourth, how these things are received by us, and what he works and creates among us, these words now show, so that he may conclude this sermon:
To him all the prophets bear witness that through his name all who believe in him shall receive forgiveness of sins.
(8) This is the main saying of this sermon and the most important one in the apostles' writings, and teaches first of all: What belongs to such a sermon and how it becomes fruitful in us, so that we obtain what it brings, namely, that it happens through faith, which grasps what is presented to us in the Gospel. For it is preached for this purpose, that we accept and keep it, and is thus promised to us through the word, or given and bestowed upon us, but received by us through faith, so that it is ours and its power can work in us.
(9) But such is the power and effect of the forgiveness of sins, which is the treasure and good which the preaching of Christ and the articles of faith, especially the resurrection, give; which he hath purchased, that we should have forgiveness of sins. That is, the new comforting sermon or proclamation of peace, that Christ by his resurrection has overcome our sin and death in himself, has taken away God's wrath, and has obtained for it all grace and blessedness, and has commanded these things to be preached to us, and wants us to believe them and to be sure that we receive them by faith.
(10) But faith must be such that it grasps and holds firmly to the piece which St. Peter here sets forth and says, "in his name," that is, that it ascribes to Christ alone the whole cause, merit and power of the forgiveness of sins. Peter says, "In his name," that is, to ascribe to Christ alone the whole cause, merit, and power of the forgiveness of sins, and to believe that we obtain and have these things, not through or for our own worthiness or merit, but through Christ alone, and by the power of his resurrection, to obtain forgiveness of sins: that therefore herewith pure and barren is excluded and taken away all that may be called, which is not Christ, and that this glory alone remains to him. For what is it with all men's doings and abilities?
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on earth, that it should accomplish or merit such a great thing (namely, forgiveness of sin and redemption from eternal wrath and death), or that it should be comparable to the death and blood of the Son of God or the power of His resurrection, and have the honor next to it, that it should serve to obtain forgiveness of sin and redemption from death? This is what he wants to have preached and believed in all the world, and with it he lifts up all the glory of the Jews and all the saints of works, so that they should know that they cannot obtain grace from God through the law and their own works, but that in this Christ's name alone they receive forgiveness of sin through faith.
(11) And these things, saith he, are testified beforehand in the scriptures, and proclaimed by all the prophets. This is a glorious testimony, and the Jewish people should believe it, their own prophet, if they do not want to be wilfully hardened and condemned. But much more we Gentiles, who must confess without this, that we have neither done nor worked anything for such grace to be offered and given to us. And we should be so pious that we would give glory to Christ and believe the apostles and all the Scriptures; and be ashamed that we should first doubt or quarrel whether we obtain forgiveness of sins or are justified before God by Christ's will alone (as all Scripture says, and we ourselves must say if we want to confess rightly) or also by our own works.
- So we hear here what is the summa and the main doctrine of all Scripture, to which it all primarily and finally goes, namely, to teach and confirm this article, that we have forgiveness of sins not otherwise than for Christ's sake, through faith, and that this has been the faith of the fathers and prophets and of all the saints from the beginning of the world, and afterwards of Christ and the apostles, and of all the saints from the beginning of the world, and afterward the doctrine and preaching of Christ and the apostles, which they were commanded to carry and propagate throughout the world, and which is still to this day and to the end the unanimous mind and attitude of the whole Christian church; Who have all at one time and one accord believed, confessed, and contended in this article.
that in this Lord Christ's name alone forgiveness of sin is attained and received, and in this faith have been justified and saved before God. Thus, through such testimony, the foundation of our doctrine has been laid strongly enough, and long before us, it has been powerfully contended for, defended and proven.
13: Therefore, whoever still asks and actually desires to know what the Christian church always teaches and holds, especially in the high main article, how one becomes righteous before God or obtains forgiveness of sins, about which there has always been dispute in the world: who has it here clearly and certainly in this sentence, and hears the right constant testimony of the whole church from the beginning, that one may now no longer dispute about this, and no one can justly plead cause or have excuse for his doubts, or wait for further decision or clarification of the conciliar etc. For here you hear that it has been decided and confirmed long ago and before ages (by the church of the first fathers, prophets and apostles), and a firm and immovable foundation has been laid, which all men are also obliged to keep for their eternal blessedness and to believe that God gives whatever is disputed, laid down and decided by other councils and all the world; Indeed, the judgment is hereby given to all of us, and we are commanded to avoid and flee whatever else wants to believe or teach, order and establish; as also St. Paul Gal. 1:8. Paul Gal. 1:8: "If any man teach any other gospel than that ye have heard and received, let him be accursed, though it were an angel from heaven."
14 From this you see against what the whole papacy with all its followers is raging and raging, and what they are to be held for, who do not want to hear or suffer this article, so here St. Peter preaches and confirms by all the prophets and all the Scriptures, and do not stop persecuting innocent people because of it. Peter preaches and confirms by the testimony of all the prophets and the whole of Scripture, and do not cease to persecute pious, innocent people for it; even with the pretense that they want to be the church and boast of its name to the highest degree against us; yet they testify about themselves by their doctrine, faith and deed that they are contrary to all the prophets and thus to the testimony of the whole church.
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believe and teach. These can never be the church of Christ, because they contradict St. Peter and all the Scriptures so shamelessly and impudently, even trampling Christ Himself, as the head, underfoot in His word; but must be the wretched devil's damned mob, and the highest enemies of the Christian church, worse and more harmful than any pagans or Turks are.
15 Finally, St. Peter also wants to prove with this saying and make all the world certain that this our Lord (as he calls him by name Jesus of Nazareth) is the true Messiah and Christ, who is promised beforehand in the Scriptures: "For to this very one," he says, "all the prophets bear witness" etc. For they speak clearly of such a person, born of David's blood and flesh, from the city of Bethlehem etc., who would suffer and die, and rise again, and do and perform such things as this Jesus did and fulfilled, and proved and confirmed with miraculous signs. Therefore the Jews and
Unbelievers have no reason to doubt Christ or to wait for another in the future.
- In addition, he also interprets from the same prophets' testimony what the kingdom of this Christ should be, namely: That it should not be an outward, worldly power and dominion, as other lords, kings and emperors, over land and people, goods and temporal beings; but a spiritual eternal kingdom in the hearts of men, and a power and dominion over and against sin and eternal death, and the power of hell to deliver us from it, and would bring and give it to us through this ministry or preaching of the gospel; and that we should receive it through faith, which is the obedience that everyone should render to this Lord and thereby make himself subject to him, and thus become a partaker of his graces and benefits; as also St. Paul Romans 1:5. Paul calls it Rom. 1, 5 "the obedience of faith" etc.
Easter Tuesday.
Acts 13, 26-39.
Ye men, brethren, children of the seed of Abraham, and them that fear God among you, unto you is the word of this salvation sent. For they that dwell at Jerusalem, and their rulers, not knowing him, nor the voice of the prophets (which are read upon all the sabbaths), have filled them with their judgment. And though they found no cause of death in him, yet they besought Pilate to put him to death. And when they had finished all that was written of him, they took him down from the wood, and laid him in a grave. But God raised him from the dead. And he appeared many days unto them that went up with him from Galilee unto Jerusalem; which are his witnesses unto the people. And we also declare unto you the promise which was made unto our fathers, that God hath fulfilled it unto us their children, in that he hath raised up Jesus: as it is written in another Psalm, Thou art my Son; this day have I begotten thee. And because he hath raised him from the dead, that he should no more perish, thus saith he: I will faithfully keep the grace promised to David. Therefore saith he also in another place, Thou shalt not suffer thy saint to see corruption. For David, having served the will of God in his time, fell asleep and joined his fathers, and saw corruption. But he whom God raised from the dead has not seen corruption. Be it known unto you therefore, brethren, that through this man is preached unto you the remission of sins, and of all that by which ye could not be justified under the law of Moses. But he that believeth on this man is justified.
1 This sermon was preached by St. Paul in the school of Antioch, in the land of Pisidia, both Jews and Gentiles who were there (as he said to them, "All who fear God");
and agrees entirely with the next one, which St. Peter did to Caesaria; for it is nothing more, even in the first piece, than a narration of the history or story of the Auf-
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Christ's resurrection to prove that he is the true Messiah and Christ promised in the Scriptures; which alone is proven and attested by the work and experience that by his own divine power and authority he was torn from death and the grave and resurrected, seen and heard alive; which no other has ever done, nor can anyone ever do, except this one Christ. As St. Paul also says in Romans 1:3, 4: "That this Jesus our Lord, born of the seed of David according to the flesh, should be declared to be the Son of God according to the Spirit, who sanctifies, having risen from the dead.
- But St. Paul does not leave it at the narration of history, but beside it he also brings testimonies and sayings of the Scriptures, so that he proves and makes sure that Christ had to rise from the dead, and thus would begin his spiritual and eternal kingdom through the word, which he commanded the apostles to preach in all the world. And also shows the right understanding of the Scriptures from the revelation; and shows us the way how we should seek and find Christ in it, as it is said in the next gospel.
- Thirdly, he does not forget the main part of the custom of the histories, and
what such preaching and testimony of the Scriptures is to be of use to us, or what we gain from it, and how the power and benefit of it is applied and communicated to us; as St. Peter also did. And he also sets forth a beautiful, mighty, apostolic saying and conclusion, how we may obtain forgiveness of sins and be saved, namely, "By this is preached unto you forgiveness of sins, and of all that by which ye could not be justified in the law of Moses. But whosoever believeth in this man is justified." This is also a mighty text, and so bright and clear that it needs no glosses or further interpretation, and is used everywhere by St. Paul in his epistles. Paul in his epistles, and should be enough for us to remember and keep only such clear sayings to strengthen and assure ourselves of the foundation and main point of Christian doctrine; Because we see how the apostles' sermons so evenly and clearly agree with one another, as faithful, true, unanimous witnesses of Christ; and from this we can certainly conclude and judge that what does not conform to this or otherwise teaches about the forgiveness of sins and our salvation, are not the church's, but the devil's accursed teachers and doctrine, Galatians 1:1. 1.
*On Easter Tuesday. )
Second Sermon.
1 This sermon was preached by St. Paul in the synagogue of Antioch, in the land of Pisidia, where the Jews and also some of the Greeks who had converted to the Jews were gathered together. For where the Jews were in the cities, there they also had their synagogues, where they taught and preached, so that also many of the Gentiles
*This more complete sermon is first found in the edition: Church Postilla, that is, Interpretation of the Epistles and Gospels, from Easter to Advent. D. Wart. Luch. Wittenberg. Printed by Hans Lufft. 1559.- Cf. Erl. A. S, 196. D. Red.
came to them and were converted to God by God's word from the Scriptures. For God undoubtedly wonderfully ordained that the Jews should be scattered among the Gentiles throughout the world after the first destruction by the Assyrians, so that God's Word should be spread through them, and so that this people should also serve the Gentiles for salvation, and prepare the way for the Gospel to be preached in all the world through the apostles. For wherever they went, they found such schools of ju-.
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They had more room to preach in them than in ordinary assemblies, and so their preaching could be spread more widely (because many Gentiles also came). For if they had not been accustomed to the Jews and their synagogues before, the apostles, as strangers, would not have heard them, nor would they have allowed them to preach publicly.
2 So St. Paul came into the synagogue here on the Sabbath, when they used to come together and read the Scriptures. And because he and Barnaba were sojourners from the Jewish country, they asked him if he would preach an exhortation or sermon to the people. Then Paul stood up and began a beautiful long sermon about Christ, as he was promised in the Scriptures to the fathers and to David the king, and was born of the same seed, and was publicly testified by John the Baptist etc., and (as St. Peter tells in the next epistle) how he was crucified by the Jews, and rose from the dead, and appeared alive for a good while; and now commanded the new preaching to his apostles to proclaim to the world that the promise made to them by God was fulfilled, and that by this resurrection he would give and present that which he had promised to them. And he shows by name what these things are, that from the same resurrection they should have (like St. Peter) the forgiveness of sins, which they could not obtain in and from the law of Moses and all its regulations; but only by faith in this Christ, who was preached to them, they obtain and have all things.
(3) Not only Jews but also Gentiles were present at this sermon, as the text says: when St. Paul preached that the Gentiles asked him to preach to them also between the Sabbaths; and when he preached again in the synagogue on the next Sabbath, almost the whole city ran to it. And in this sermon he says: "Dear brothers, you who are of the lineage of Abraham", that is, born Jews, "and also all who fear God among you", that is also Gentiles. And although it has been a vexatious and very wicked sermon in the ears of the Jews, he nevertheless catches it in a fine friendly and
He praises them greatly, as they are the people whom God has chosen above all the Gentiles and the children of the holy fathers, as those to whom it is primarily due what God has promised them. But again, he also spoils it by proclaiming to them nothing but the crucified and resurrected Messiah, and finally decides that their law and rule under Moses should not help or apply to them before God, more than the Gentiles etc.
4 And his speeches are quite the same and in agreement with St. Peter's sermon. For as he said that God had sent them preachers and had them preach peace, so also here St. Paul says: "To you is sent the preaching of this salvation" etc. These words, though very comforting and joyful, did not please the Jews. For they greatly disliked it, because they did not care to hear it, that their long hope in their Messiah, who was to be, as they thought, a Lord and King of the whole world, was to have no more than a sermon, and such a sermon, which their law and whole government did not respect at all, which they thought would be only more exalted and accepted in all the world by the same Messiah. This was nothing else with them, as if they had hoped in vain for him.
(5) And Paul makes it still more vexatious by saying, not badly, as St. Peter does, the word or preaching of peace; but calls it by a higher and more glorious name, a word of salvation, or a doctrine that is wholesome and blessed; as it cannot be called any higher. For a word or sermon of salvation is a sermon of the grace of God, forgiveness of sin, eternal peace and life. And this is to be given not only to the Jews, but also to the Gentiles, who had no knowledge of God, law, or worship, making them completely equal to the Jews, so that the Jews would have no advantage or merit with God, nor would they have any advantage or dominion over the Gentiles in the world.
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(6) That is, the sermon is started bluntly and unpleasantly, so that he takes both Jews and Gentiles at the same time in one lump; yes, tells them clearly that the Law of Moses from the beginning has not helped them or will not help them before God; but only through this sermon they (and at the same time all Gentiles) should and may be helped from sins, death and the devil's power, so that they become God's children and lords over everything. And yet there is nothing in which such a great thing (which he calls salvation and blessedness) can be seen or felt, except that he preaches about it. I hear the word, and I see Paul, who is a poor man: but this salvation, grace, life and peace, I do not see; but rather I must daily see and feel the contradiction, sin, terror, misfortune, suffering and death; that it seems as if no men are so utterly forsaken by God as the Christians who hear this word.
(7) But this is the high doctrine which we must learn and know (if we want to be God's children and feel His kingdom in us), of which neither the Jews from their law nor the Gentiles from their rational wisdom know or experience anything, that our salvation and blessedness is in the word which St. Paul proclaims here about Christ, that it is to be called and is a word of salvation and peace, and truly brings and gives salvation and peace.
8 For God has sent it, he says. It was not devised or instituted by man, and is not called the word and command of the Roman emperor or the high priests of Jerusalem; but God from heaven, who speaks by it, and wills it to be preached by poor men, so that it may be called and be such a power (which the law was not), whereby he wills to give us salvation and blessedness; as St. Paul says in Romans 1. Paul says in Romans 1: "I am not ashamed of the Gospel, for it is the power of God to save all who believe in it. And God Himself has placed our blessedness thereon, since He reveals Himself and lets His voice be heard from heaven, speaks of Christ at the Jordan: "This is My beloved Son etc. whom you shall hear."
9 He wants to have heard this word of Christ, as if he also wants to say: Here
you have the word of peace and salvation; in the word alone, and not elsewhere, you shall seek and find them: keep this word, if you want peace, salvation and blessedness. Be it unto thee, as it may, in cross, suffering, strife, death, thou shalt be beheaded, burned, or remain in the pestilence, stroke, or as God requireth thee etc., then look upon me, whose word is, that promises thee thou shalt not die, and whether thou die, thy death shall be but a sweet sleep unto thee, yea, the entrance unto life; as he saith Joh. 8, 51. "Verily, verily, I say unto you, he that keepeth my word shall not see death for ever." But to this belongs "keeping," saith Christ, that is, to stand fast by the word (even against all feeling and sense), that thou mayest not doubt that it is certainly as thou hast heard. For he that speaketh these things is not a man, but he that created heaven and earth, and all that is therein, from nothing, and hath governed and upheld them until now. What were you and I, and all who now live, a hundred years ago, but a mere nothing? By what or from what did everything become, if there was nothing at all? "He spoke," says the 33rd Psalm v. 9. from Genesis 1 Mos. 1, "then there was," which was not before, "and he commanded, and there it was."
(10) Therefore, because it is called the word of God, it is much different (even if it were spoken through the mouth of man, or even if it were spoken through the mouth of an ass) than this is called the word of man. Therefore let there now be or yet to come strife, the terror of sin, the anguish of death and hell, the grave and decay, and let fall upon thee whatsoever may fall; and lay hold only on this word in thine heart, that Christ hath sent unto thee a preaching of salvation, that is, redemption, and victory against all these things, and hath called thee to believe these things: then shalt thou see that he, as God and Creator, will not lie unto thee. For what is death, the devil and all creatures against him?
(11) Therefore this glory of the preaching of Christ, which St. Paul here calls a word of salvation, is much more and higher than what he said to them about all the kingdoms, riches and glory of the world, even heaven and earth. For what could all this help me, if I did not know this word of salvation and
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eternal life? For when it comes to sin and death, distress or journey, then I must say: Only away with everything that is this world's goods and joy, so that I alone may hear and have this sermon of salvation, sent by Christ. You must keep to this, and know that only such a word gives eternal peace and joy, and that it must be believed, even if everything can be seen differently, so that you do not follow yourself or your feelings, but take for divine, eternal, unchanging truth what he has spoken and proclaimed. So St. Paul admonishes his Jews in particular that they should accept such preaching as sent to them by God and as bringing such great benefits.
- After that he continues, wants to remove and take away the trouble that leads them astray, and warns them not to do as those in Jerusalem did, when they heard this word of salvation from Christ himself, which they themselves read daily in the prophets, and should have seen how they testified of this Christ, and how their preaching agreed with his and the apostles' preaching, but did not want to understand it; But because this Christ did not come as they would have him, they condemned the same, whereof they themselves had read in the Scriptures that he would come and bring such preaching of salvation, and also interpreted the time, which they themselves knew to be long since present, that they should not wait for another. They have not yet understood the Scriptures. This means that they were even stunned and frozen in the thought that he would rule like another worldly king. Just as this was also so completely driven into all the people that even the apostles did not think differently of his kingdom, even after his resurrection, and, as St. John says on the 12th, did not yet understand the Scriptures until Christ ascended into heaven and the Holy Spirit came. For as long as such a cloth hangs before the eyes, that is, the carnal thoughts of the fleshly kingdom and reign of Christ and His church, the Scriptures cannot be understood; just as St. Paul 2 Cor. 3:14 says of the Jews that the cloth remains before their eyes,
when they read the Scriptures. But such lack of understanding is not excused. For it is gross and wanton blindness that they will not be told, nor be instructed, as the apostles did; but continue always to rage against it, not wanting to hear of this Christ, even when repentance and forgiveness of sins are preached to them by the apostles after they have crucified him.
Now it is very annoying that St. Paul may speak so boldly of the nobles and rulers of the whole Jewish community (that is, God's people, and as we say, heads of the church), that not only the common people, but they themselves did not know nor understand the Scriptures given to them, yes, not only were so ignorant and mistaken, but they became the very ones of whom they read that they would murder and crucify God's Son, their Savior. How annoying it was to be said of the people, since God Himself had established His worship, temple and priesthood, and had set up a regiment of His own, that the high priest had the power to say, "This is to be kept, or to die of death," Deut. 17, 12.; and since the glorious great council of the two and seventy elders (so ordered at the first by Moses 2 Mos. 18.), who are called Sanhedrin, judged and governed the whole people, and knew what was right and wrong according to their law! Should we not tear apart St. Paul here with red-hot pincers, as a rebellious, yes, public blasphemer, who not only speaks to the whole regiment, but to God Himself to His honor; and may say that the heads of the people all err, know nothing of the Scriptures, yes, are murderers of the Son of God? What is it against this that we punish and condemn the pope with his bunch, who ever cannot muster such glory and testimony of God, and who raise and defend vain doctrines and idolatry of their own making?
014 Then see thou that he accepteth nothing, and teacheth every man that they should not turn unto the crying and rumbling of the Jews, which they put on, that they are the chief priests, teachers, rulers, or lords and authorities, ordained of God himself, and the people subject unto them; that against them they preach,
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seems just as much as preaching obedience against father and mother and the proper authorities, yes, against God Himself; which we would not suffer. Nor does St. Paul do it unabashedly, and as an apostle of God and by His command. Much more would he set himself against our Pabst larvae, who boast of the church and God's people's heads without God's word, and yet neither teach nor understand the Scriptures, but present their own deeds for God's word.
(15) Now what cause hath he for this, that he may condemn so freshly such high men's judgment? One is called Jesus Christ, about whom all the prophets and all the Scriptures say they do not want to know; he is greater and greater than the chief priests and rulers, along with the temple and the whole city of Jerusalem. That even they themselves knew, when he came, that they should abdicate and obey him, as their Lord and chief ruler.
Therefore they are not excused and their excuse is not valid: God has given us dominion and high authority, and commanded everyone, as well as father and mother, to be obedient to us etc. No, this does not get rid of the fact that you are lord or ruler, father or mother, or child and subject (that is, obeying the authorities), that you may not be baptized and believe in Christ. For this is the one ruler over all kings, princes, authorities etc. Therefore one should be obedient to father and mother, and to worldly rulers; but so far that one does not disobey this Lord, who created and has under him emperors and all rulers, as well as the least of men. But those junk lords and rulers of Jerusalem (as now also ours) would not do this; therefore the quarrel arises that we must speak and do against them out of God's commandment (which they falsely call disobedience and rebellious), so that we may be found obedient to our Lord and their Lord (whom they deny).
(17) For there is nothing here of Caiphas, or pope, or emperor, or king, but of Jesus Christ, whom you, saith St. Paul, the rulers in the holy city of Jerusalem,
have killed. Therefore, even though you were ordained by God Himself and placed in authority, He no longer asks anything of you, because you do not want to accept Christ; and now you have become rude asses and blind leaders, who do not understand the Scriptures at all, who should and want to teach others, as Moses and all the prophets spoke of this Christ, who promised you and all the world salvation and comfort; And in such blindness you continued obstinately and brought him to the cross, when you could not have found any reason to condemn him, because he did nothing against you, nor took anything from you, neither money nor goods, honor nor power, but brought you all good and happiness, when you alone would have accepted him. But you had to be the ones who fulfilled the scripture you read every day, namely, that you put Christ to death and helped him to rise again from death and (without your and the devil's thanks) to become a lord over all things, to whom all creatures must be subject. Therefore we ask no more what you and all the world say or do about our preaching Christ, whether you are angry or laugh. For we have the Lord, who is the Son of God, set over all by the Father through his resurrection. He wills it so, that we should preach of him, and that every man should believe in him. And because you do not want to be, listen in this case to the authority and power that God has given you, but no further than to this Messiah, and must now separate ourselves from you and leave the authorities, the priesthood, Jerusalem, and say plainly that we should not nor will we be obedient to you against this Lord.
18 Thus St. Paul preached to his Jews, so that they might become Christians, that Christ was ready to come, and that they should wait no longer, and to show them what they themselves, the rulers and chief of the people, had done to him, who are called God's people, and have the law and the service of God; that they might know their sin, and leave off their defiance of the law and the service of God, because they themselves must see and know that they have nothing to boast of before God.
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For even though they have had and heard Moses and God's word in abundance, they have not recognized nor wanted to accept their Messiah, whom God sent to them, as he promised them, but have condemned him and become murderers of him. What is the use of all that they boast that they are called Abraham's children, God's people, have prophets, law, priesthood? without all this making their sin and condemnation before God heavier and greater, that they, not as ignorant blind Gentiles, but as those who have and should know God's word, have nevertheless, in spite of it, wantonly killed God's Son. This is the first part of this sermon.
19 Now the other is about the resurrection of Christ and the power of it through faith. For to this end St. Paul, after telling them how they had killed Christ and thus brought their condemnation before God to an all too high level, urges them to confess that they have no glory in their Judaism, but rather vain shame and wrath before God; that only if they want to be free from such condemnation and, as he says at the end, become righteous and blessed, they should still hear and believe the word of this Christ. And so, because they with their rulers did not accept nor recognize this Messiah, when he himself preached and did miracles, they must now accept him whom they have executed and crucified, because they do not see him nor have him bodily with them, but believe that he has risen from death, as they hear of him through the preaching of the apostles, is the Lord over all; and now completely drop their former dreams and hopes, how he would come, and raise them to great honors, riches and dominion of the world for their law and worship, spreading their Moses, priesthood in all the world: must now be glad and thank God that they are like the Gentiles, and come with them to the word of salvation, that they may obtain only God's grace, forgiveness of sins and eternal life.
- but he proves his preaching of the resurrection of Christ with many mighty sayings from the Scriptures, which he no doubt cut out with many words, and a
long sermon on it, which is not described here in full, but is only given in bits and pieces in the shortest possible way. But the apostles wanted to point us to the Scriptures in order that we might study them and diligently perceive how powerfully the prophets spoke of Christ and his works and kingdom.
(21) The first saying he takes from the other psalm, which is made wholly of Christ and his kingdom (as the Jews also had to confess in those days when they were still learned), where Christ himself says, "I will preach of a new manner," namely, "that the Lord hath said unto me, Thou art my Son, this day have I begotten thee. This, says St. Paul, is written in the first Psalm, which is the second Psalm in number or order in all books, old and new. But he does not speak here of such a number or order as the Psalms stand one after the other in the book; but of order of the sayings, which he wants to attract. As if he wanted to say, "First, I will prove this from a psalm," or, "First, this is written in the psalm," as a preacher begins and says, "First, I will say this; first, this is written in a psalm; second, in another psalm, etc., whether it is the first, the second, the twentieth, or the thirtieth; since he does not count the psalms according to their order, but as he introduces them.
But how does this saying rhyme with the fact that St. Paul uses it to prove the resurrection of Christ? It is a sharp allegory, which he undoubtedly beautifully and splendidly, richly stroked out. The Psalm says of the Messiah or King, who is to reign among the people and among the people; as he clearly says: "I have set my King on my holy mountain Zion", that is, at Jerusalem. Therefore he must be a true man, equal to the others. Yes, he also says that kings and lords of the land will rage against him and persecute him; which could not happen if he did not reign on earth.
(23) Now in this verse it says that he is also true and eternal God. For God calls him his Son, and such a Son as he himself begat in his divine eternal being and majesty: that he should not be a he-
510 L. 8, 207-209. On Easter Tuesday. W. XII, 677-681. 511
He is not an elected son, but a true born son of God. Because he is a human being like others, he must also die according to the same nature, even let himself be killed and crucified by the Lord of the world. But since he is also God's born Son and therefore truly God, this person (also according to human nature) cannot remain in death, but must come forth again, out of and over death, become an eternal Lord of death and life. For here is an undivided person and a unique son of virgins from the family of David and God; he cannot remain in death. But if he comes in death, he must be overcome by it, and overcome, yea, strangled and destroyed, and in this Lord reign vain life, and be given to all them that receive him. As all this is said elsewhere.
- but this is even more strange about the resurrection, because it follows from the prophet Isaiah at 55, 3.: "I will keep you faithful to the grace promised to David". Which, according to the Hebrew text, reads: "I will make an everlasting covenant with you, namely, the certain grace of David." There the prophet speaks of the promise of Christ that happened to David in 2 Sam. 7. And in the preceding words the prophet almost comfortingly exhorts and entices all the world to accept such words and preaching, so that great good, joy and salvation may come and be granted to all the poor, the miserable and the afflicted. And soon after these words he says how he gave Messiah, the promised seed of David, to be a witness to the people, that is, sent as a preacher from God, and as a prince and ruler to the nations etc., as he is to be another teacher than Moses and his priests and teachers of the law who were there before; also another lord, ruler and king, neither David nor all the lords in their temporal government; and to submit all things to him: not that he should establish a new external government, or spread the Jewish one among the Gentiles; but that both Jews and Gentiles should hear him at the same time and believe in him, that through him they may have what he promised; which he here calls the covenant of certain grace, so promised to David. This, saith he, I will speak with
To make and keep for you a divine, sure, faithful covenant, even in this Christ, that through him all things which the grace of God gives and brings, forgiveness and redemption of sin, salvation from death, and eternal life, may be given.
- Now if this Christ, through whom this covenant is made, is true man, as he promised David of his blood and flesh, and is to bring and give eternal grace, therefore he must also be God, to whom alone it belongs and is appropriate to give such things: He must not remain in death, even though he dies like a natural man; but must himself rise from the dead, so that he can also redeem others from death and give them eternal life; so that he may be called in truth and be an eternal king of grace, righteousness and life, as God has promised to keep firmly.
26 Thus, wherever it is written about the eternal kingdom of Christ and eternal grace, this article about the resurrection of Christ is indicated; just as St. Paul, in order to transfigure this saying, will have introduced other sayings. As, from the 110th Psalm v. 1: "The Lord said to my Lord, Sit at my right hand" etc.; item v. 4: "The Lord has sworn, and will not repent: You are a priest forever." God promised that he would give Christ to sit at his right hand, that is, to be an eternal Lord and King, in omnipotent, divine power, and yet to be his kingdom on earth, in Zion or Jerusalem; and also to be an eternal priest, who must be taken from men and be like them, that is, mortal also; but yet in such a way that he nevertheless remains a priest forever; therefore he must not remain in death and the grave.
The third saying, which St. Paul refers to here, is from the sixteenth Psalm, which also actually speaks of Christ; which St. Peter interprets further in the first sermon on the day of Pentecost, and concludes powerfully from it (as the words themselves clearly say), that Christ died and yet did not have to decompose in the grave, but rose again from death without corruption and without death (namely on the third day).
512 L. 8, 209-211. Am Ostermitttvoch. W. XU, 681-683. 513
Easter Wednesday.
Col. 3, 1-7.,
whatever epistle may be read on Easter Tuesday.
So far we have heard the joyful sermon about the resurrection of Christ, how it happened, and how it is to be believed for our benefit, comfort and salvation. But so that we may also be heartily grateful to God for such unspeakable good deeds, and hold and celebrate the resurrection in such a way that He will
We should also hear and keep what the apostles teach us about the fruit that is to be produced in us, so that it may also be manifested in our lives. Therefore we will take the admonition of St. Paul Col. 3, which especially refers to this:
If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Seek the things that are above, and not the things that are on earth. For you have died, and your life is hidden with Christ in God. But when Christ, your life, shall be manifested, then shall ye also be manifested with him in glory. Mortify therefore your members which are upon the earth, fornication, uncleanness, vile concupiscence, evil desire, and covetousness, which is idolatry; for which the wrath of God cometh upon the children of unbelief; in which also ye used to walk, when ye lived in them.
(1) In this text we hear St. Paul exhorting Christians to right Christian good works or fruits of faith, and taking the cause of such preaching from the very resurrection of Christ, of which we are told the great grace and consolation that through it we shall have forgiveness of sin and salvation from eternal death. But lest the careless carnal heart should think that all things have been done in us, and that the treasure which is given us thereby is exhausted, if they have but heard it, and so deceive themselves, he preacheth always, that we should prove the resurrection of Christ also in ourselves, whether we have rightly and heartily apprehended it.
2 For it is not to remain in words alone, and Christ is not to be heard and spoken of, but to be felt in our lives. For what does it profit a dead man to be preached much of life, if he be not quickened thereby? or a sinner of righteousness, if he abide in sins? or an erring man and a spirit of the Jews of the truth, if he be not quickened from his error and from his sins?
Does darkness desist? It is not only in vain, but also harmful and damning to hear about the glorious and blessed comfort of the resurrection, if the heart never experiences it, but only the sound remains in the ears or a foam on the tongue, and nothing more follows, than with those who have never heard of it. For, as St. Paul says here, it is supposed to be a good thing. Paul says that the great work and treasure of Christ's resurrection is not a useless, idle and ineffective talk or thought, as a dead image carved in a stone or painted on paper; but such a power and might that works in us through faith also a resurrection; which he calls "rising with Christ," that is, being put away from sins, torn out of the power of death and hell, and having comfort and life in Christ; as he clearly said of this before in the other chapter: "Ye are buried with Christ through baptism, in whom also ye are risen with him through faith, whereby God worketh in you. "etc. Col. 2, 12.
(3) If therefore, saith he, ye have apprehended the resurrection of Christ with faith, and have believed the same.
514 L. 8, 211-213. On Easter Wednesday. W. LII, 683-68S. 515
If you have received power and consolation, and have therefore risen with him, then this must be proven in you, so that you feel it and sense how it has begun to work in you, that it is not only words, but truth and life. For those who do not feel it, Christ has not yet risen, even though he has risen for his own person; for they do not have the same power with them, which is called "rising with Christ," so that they may also be called with truth both dead and risen men. Therefore he wants to show and teach us herewith, that those who want to be Christians should know that this must happen in them, or are not yet believing Christians, as they boast or pretend. For this is to be the test of whether we have been raised in Christ, that is, whether his resurrection in us is powerful, or merely a word, and not also a work and a life.
Now, how do we live and die in this way? How did we die, and yet at the same time we are also resurrected? If we are Christians, we should have died, and yet we should also live; or are not Christians. How do the two rhyme together? Some false teachers, even in the time of the apostles, understood and interpreted these words to mean that the resurrection of Christians had already taken place (as St. Paul himself indicates in 2 Timothy 2:18), so that they would not rise again after bodily death; for whoever believed in Christ, they said, was already risen and alive, and thus in this life the resurrection would be fully realized in all Christians. They wanted to affirm this in St. Paul's own words, and thus refute the article about the resurrection of the dead.
(5) But these we leave aside, as having been punished and condemned by St. Paul himself, and understand these words as St. Paul means them, and interprets himself clearly enough before and after that there can be no doubt that he is speaking of the spiritual resurrection. For this is also certain in itself, if we are to be raised bodily on the last day with this flesh and blood to salvation, we must first also be raised spiritually here on earth; as also St. Paul Rom.
8, 11. says: "If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will also give life to your mortal bodies, because his Spirit dwells in you: Because God has already made you alive, righteous and saved inwardly, he will not leave the body, which is the tabernacle and house of the living Spirit, behind; but because the Spirit has already risen from sin and death here, the tabernacle and the corruptible skirt, which is flesh and blood, must also come forth again from the dust of the earth, because it is the inn and dwelling place of the blessed risen Spirit, so that both will come together again and live forever.
(6) Therefore the apostle does not speak here of the future bodily resurrection, but of the spiritual resurrection, for the sake of which the latter must also take place. And thus the resurrection of the Lord Christ, who took his body out of the grave and entered into eternal life, and our resurrection, which we are also to resurrect by the power of him and according to his example: first, after the soul from the sinful and damnable life into a right divine and blessed life; and afterwards also to come forth again from this sinful and deadly maggot-sack out of the grave with an immortal, glorious body and soul. Thus St. Paul calls the Christians who believe both dead and alive, both spiritually, now in this life; but so that afterwards also this sinful flesh shall die, so that also sin and death shall be consumed and swallowed up in it, and both the body and the spirit shall live forever. Therefore he now says:
If you have been raised with Christ, seek the things that are above, where Christ is, at the right hand of God etc.
(7) By this he means that you should prove that you have already been raised spiritually, and by the same power you will also be raised bodily afterwards, that you seek and strive for what is above, that is, divine, heavenly and eternal, not what is earthly, perishable and worldly.
516 2. 8, 213-218. On Easter Wednesday. W. XII, 685-688. 517
What then is this said? If then we have become Christians, shall we no longer eat and drink, nor till the ground, nor keep house, nor govern, nor do any other work, but lie down as dead and idle, because thou sayest that we shall not seek the things that are on earth, seeing all these things must be? And what do you say to the fact that Christ the Lord himself is also with us on earth, as he said before he ascended into heaven: "Behold, I am with you always, even to the end of the age" etc.? Matth. 28, 20. His baptism is also on earth, as well as the sacrament and preaching of the gospel, through which he himself rules his Christianity on earth.
(9) But soon after he himself explains what he means by these words "that which is on earth" and "that which is above. For by this he does not mean to despise the creatures on earth; for now he is not speaking of that which God created, which is a vain good thing, which he himself considers good and calls good; nor does he call an earthly man who deals with it and who needs creatures: But he who is without the knowledge of God, and has nothing more, nor seeks anything further than what reason gives him and teaches him, as he was born full of father and mother, a blind unbelieving man, who knows nothing of God nor of the life to come, nor asks for it, follows only his natural understanding and will, and seeks nothing but his good, honor, hope, pleasure. This is what the apostles call "earthly" and "worldly" living, since none of God's word is not, or is ever disrespected, and the devil has his rule and will, and drives such to all kinds of vices. He means to say that you must have died to such an earthly nature, after which the heathen and unbelievers strive, who throw God's word to the wind and let the devil lead and drive them according to his will, and thus prove that the resurrection of Christ in you is not vain words, but living power, so that it is shown in you that you have also been resurrected and now live differently than before, according to God's word and will; which is called a divine heavenly life. If this does not happen in you, it is a sign that you are not yet Christians.
but deceive yourselves with vain delusions and thoughts.
(10) St. Paul uses the word "what is on earth" or "earthly" to refer not only to the gross outward vices and sins that are also reprehensible in the eyes of the world, but also to other higher things and all kinds of things that are not in accordance with the pure Word of God and faith and proper Christian conduct. Therefore, so that it may be understood and grasped all the better, let us divide it as St. Paul himself used to divide it.
There are two kinds of being or life on earth or earthly, namely, of the spirit or spiritual and of the flesh or bodily. An earthly being of the spirit is called and is the spiritual vices of false doctrine and conceit, since the soul lives without God's word in God's contempt, unbelief etc.; or, which is even worse, when one misuses God's word and the name of Christ for false doctrine and for the cover and adornment of evil pieces and tricks to deceive people with false pretenses and appearances of truth or Christian love etc. This is called being earthly according to the soul, and is precisely the most evil, most harmful thing, since one not only sins for oneself, but also deceives other people with it; which he also calls above, in the Easter Day epistle, the "old leaven" and "leaven of mischievousness" etc. And in 2 Cor. 7:1 he gives this same division and distinction of the two vices, saying, "Let us cleanse ourselves from all filthiness of the flesh and spirit" etc. For "defilement of the spirit" he calls these secret subtle vices, so that the spirit or man inwardly defiles and corrupts himself before God, since it does not appear before the world and outwardly, and reason and human wisdom are deceived.
- if we want to be true Christians, we should be the first to die to such an earthly nature, that we should neither accept nor suffer such an earthly doctrine and false conceit, which comes from ourselves, be it through reason, philosophy or jurisprudence, without God's word, or even adorned with the name and cover of God's word; for it is no more than an earthly thing, if it is not according to God's will and kingdom and will of God.
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The only thing he seeks is his own honor, hope, and glory in wisdom, holiness, or anything else. And even if they boast of the gospel and faith in Christ, they are not serious, and always remain as before, without power and fruit.
- Again, if we have now also been raised with Christ through faith, we should also strive for that which is not earthly nor corruptible and perishable, but "that which is above", that is, heavenly, divine and eternal, namely, according to the right, pure, true doctrine and what pleases God, so that His glory and the kingdom of Christ may be preserved, and beware of all abuse of His name, false worship, trust and presumption of one's own holiness, thereby defiling and polluting the spirit.
14 The other vices, which St. Paul also calls "earthly," and which he describes here in particular, are gross and bodily, such as adultery, impurity, and avarice, which reason also understands and judges. For by the others it is caught and deceived, yes, blinded, so that it cannot guard against them. For this reason they are called spiritual, not only because they defile the spirit, for the spirit is defiled by all vices, including those of the flesh, but because they are too high and are not understood or recognized by the flesh and blood. But these are called bodily defilements, or defilements of the body, because they are done and committed with the body and its members. Now we should be dead to these as well as to the others, or ever be found on the way, that we always die to them, and only strive to turn our backs on all such earthly beings, but turn our faces toward that which is heavenly and divine being. For he who still strives after his carnal nature and deals with it has not yet died with Christ to the world; therefore also the resurrection of Christ is nothing in him, nor does it work, but Christ is dead to him and nothing, and he again to Christ.
15 This exhortation is especially necessary at this time, because we see that there are many, and the longer the more, who also boast of the gospel, and probably
know that such things stain and condemn man; yet they always go safely to them, and do not think that God is angry about it, or save together what they can on the score. Yes, it has now become quite common for people to do only what they desire, and yet they do not want to have done it, nor to be punished for it; Some also make themselves so pure and blameless that what they do need not be called evil or wrong, pretend to have great Christian love and virtue, and yet do wickedly wicked deeds and deeds, then go and smear people's mouths, can clean themselves and adorn themselves as if they had acted well and rightly, and think that if they make themselves pure before the people, they cannot be punished publicly, God should also allow himself to be deceived in this way. But what he will say about it, they will know. For God does not allow Himself to be deceived and fooled like men, says St. Paul in Gal. 6, 7. And here it is not a matter of thinking and decorating, but of being dead and dead to vice, and now striving for that which is righteous, godly and Christian.
(16) Now here he describes some of the gross, outward, bodily vices, and especially these two, fornication or immorality, and covetousness, of which he also reports Eph. 5:3, 4, 5, and 1 Thess. 4:3-7.As we have heard in the epistles of the second and third Sunday of Lent, and he wants Christians to be diligently on guard against them and even to be dead to them, because they are also punished by the Gentiles; and that we, on the other hand, strive for purity, as those who now belong to Christ in heaven. For it behooves a Christian also to keep his body in discipline and sanctification, or chastity, lest he defile himself, as the world does, with fornication and other immorality.
17 Similarly, he also says of avarice, to which he gives the shameful name that it is called idolatry or idolatry, so that Christians may flee from it all the more than from the most abominable vice, to which God is the greatest enemy. For it is also such a thing that turns a man away from faith and the right worship of God, that he has nothing to do with it.
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asks nor seeks after God or His word and eternal heavenly goods; but remains attached to these earthly goods alone, and seeks only such a God as will give him enough here on earth.
(18) Much could be said about this, if one were to go through all classes and trades; for it is evident how the world, especially at this time, lies drowned in this vice, and cannot be told! how much subtle art avarice can find, and how it knows how to sell itself with splendid ornaments, so that it is not taken for sin and vice, but for great virtue and honor; just as idolatry always does, which is the highest abomination before God, and yet has the splendid appearance and glory before the world, that it does not want to be sin or vice, but is called the highest holiness and service of God. So this idolatry of mammon also has the beautiful cover that it must not be called avarice or striving for unrighteous good; but rather rightly and honestly seeking one's food and well-won good, and can finely adorn itself with God's word that God has commanded man to seek his bread with his toil and labor, and that each one owes it to his house, wife and child to provide for them; that no worldly authority, nor any preacher, can reprove or punish such avarice, unless it be grossly out with robbery and stealing.
19 Therefore, it must be put on each one's conscience, so that he may respond and know that God will not be deceived. For one can see how this vice, under such appearance and cover, is sweeping in and taking over in all the world with such a deluge that it has become a common right, and everyone, unpunished and unprotected, does and does nothing else but vainly sting, scrape and scratch at power: The great and the mighty with daily treasuring, new additions, plucking, plaguing and tormenting the poor, who think they can snatch everything they can by force; then the other common crowd with usury, increasing, overreaching, overproviding etc.and yet no one wants to have done wrong, nor to be called an unchristian because of it.
It has therefore come to pass that even the most public robbery and theft, infidelity and fraud of the lowest day laborers, servants and maids in the house can no longer be prevented anywhere.
- and who would tell it all, how far such vice goes in all things, actions and beings of the world among each other? But enough is said herewith to every one that would be a Christian, that he should take hold of his bosom, and desist from it, if he be therein, or know how to beware of it; for every man can understand and know for himself what may be done in this Christianly, and with a good conscience; and have the rule which Christ giveth of this, that we take heed to it, as we would have done unto us, that it should be equal and just, Matt. 7:12. 7:12; for where things are unequal, they cannot be without covetousness.
(21) If then thou wilt not be burdened with such vice, know that thou art not a Christian nor a believer, but, as St. Paul calls thee, a vile damned idolater, and hast no part in the kingdom of God; for thou livest still in the world, and thinkest not to rise with Christ. Therefore this sweet sermon will not help you to say: Christ died for sinners and rose again; therefore I also hope for myself. Yes, that's right; but if you always want to stay in the old skin and only need this sermon to cover your shameful avarice, then it is written here: Do not take this comfort. For though he died for all and rose again, he has not yet risen for you, for you have not yet grasped such a resurrection with faith: you have seen the smoke, but have not felt the fire; you have heard the words, but have not received the power of them.
- but if you want to boast and take comfort in this sermon, that Christ has helped you through his death and resurrection, you must not remain in your old sinful nature, but put on a new skin; for his death and resurrection happened so that you might finally die with him to the world and become like his resurrection, that is, begin to be a new man.
522 L. 8, 219-221. Am Ostermittivoch. W. XII, 693-696. 523
to become like Him above in heaven, who has no desire and love for avarice and deceiving one's neighbor, but is satisfied with what God has given him through his work, being mild, kind and benevolent to those who need him etc.
(23) But that such exhortation may move Christians all the more to guard against such vices, St. Paul also strengthens and concludes it with a serious rebuke and reproach of divine wrath, saying: "For such is the wrath of God upon the children of unbelief. St. Paul also concludes it with a serious rebuke and reproach of divine wrath, saying: "For such the wrath of God comes upon the children of unbelief," that is, upon the unbelieving world, which does not respect God's word, neither fears nor believes, nor strives to be obedient to Him, and yet does not want to be called unbelievers or idolaters, but God's people and pious people. Hereby he shows once again that such a worldly being and life in earthly pleasures, avarice and others, neither suffers nor can stand by faith, and that the power of Christ's resurrection can have no effect on such: therefore he calls such "children of unbelief", who are without faith, and with their unchristian nature bring upon themselves God's wrath, so that they are cast out of God's kingdom and rejected. For it is God's serious judgment that He will not give grace to such beings, but will show His wrath against them and let it go, both with bodily punishment in this life and afterwards with eternal punishment; as He also uses these same words elsewhere, Eph. 5, 6 and Rom. 1, 18: "God's wrath is revealed against all ungodly beings" etc.
(24) Behold, this is the exhortation of St. Paul. Paul to all who want to be called Christians, reminding them of what they are called to do because they have the gospel of Christ, and what the resurrection of Christ should do in them, namely, that they should be dead to all that is not taught or lived according to God's word and will, and if they believe in the risen, living Christ, that they also, as he sits at the right hand of God, seek the same heavenly life as he sits with him, If they believe in the risen, living Christ, they should also, as he is risen with them, seek the same heavenly life where he sits at the right hand of God, where there is no sin and no earthly being, but only eternal life and imperishable goods and glory, which Christians should have and enjoy with him forever.
(25) But no one can understand this sermon except by faith, for what the apostle says here about the life and glory of Christians in the risen Christ does not appear to the world; indeed, it is not yet seen or felt by them even with outward eyes and senses. For the world neither knows nor praises it, but is hostile to it, and cannot bear it that you believe in Christ, and will not keep company with it, and live as it lives, according to earthly lusts. Therefore it is called a hidden life to the world and to the Christians themselves, according to outward appearance and feeling; but yet such a life, which is sure and well kept, and afterward shall shine manifestly in the sight of all the world; as he also saith:
But when Christ, your life, shall be manifested, then shall ye also be manifested with him in glory.
This is the consolation of Christians in this life on earth, when they hear of Christ and believe in him, but their feelings and the world seem to contradict them, since they have to struggle with sin and their own weakness, and are subject to all kinds of tribulation and misfortune, so that they do not feel much life and joy as they would like, but rather death and terror. But Paul comforts them against this, and shows them where they should seek their life and take hold of it with certainty.
(27) Be of good cheer, he says, for you have died to this earthly life, for which you must forgive yourselves; but you have herewith made a delicious change. For this is a blessed death, for which you have obtained much more glorious life; for you have now been redeemed from sin and eternal death through the death of Christ, and have been given incorruptible eternal glory. But you do not yet have such life in yourselves through feeling, but in Christ through faith. And so Christ is called your life, which is not yet manifest in yourselves, but is certain in him, and thus assures that no one can take it away from you, so that you can have it through
524 8, 221-223. On the Sunday after Easter. W. xn, M-698. 525
The faith of his life must also be preserved, and he must retain the victory over sin, death, and the terror and plagues of the devil, until such time as this life is also manifested in you. For you certainly have it in Christ, and lack nothing more, except that the covering under which it is still hidden, because you live in this mortal flesh and blood, be taken away, and be revealed; then all worldly, earthly being, sin and death shall cease, and there shall be glory in all Christians. Therefore let the Christians, who believe and know that Christ is risen from the dead, take comfort in this, and look forward to living with him in eternal glory, if they also died with him in the world before.
28 St. Paul also did not forget to indicate how it is still done for the Christians and saints in this life, when he says: "Mortify therefore your members which are on earth" etc. For he confesses that with Christ they have already died to the earthly being and have life in him; and yet he says that they should kill their members on earth, which he interprets and calls fornication, covetousness etc. This is a strange speech: to have died and risen with Christ, and thus to be truly holy, and yet to kill the earthly vices in their own bodies and members. This is what the apostle Rom. 7, 5. 8. 23. and elsewhere often shows, that in the saints there still remains all kinds of sinful desire from original sin, which is always stirring up and coming forth.
It is so strong and powerful that it also wants to take a person completely captive and throw him under itself, as St. Paul himself complains, under sin; and it also does this if he does not resist and overcome it through faith and the help of the Holy Spirit.
For this reason there is a strong eternal fight and struggle, so that the saints must fight with themselves, if they do not want to lose God's grace and their faith again; as St. Paul also says Rom. 8:13: "If you live according to the flesh, you will die; but if you die through the spirit of the flesh, you will live. So a Christian has to struggle and fight with himself to keep the spirit and the new divine life he has begun; and this is not done with monkish mendicant works, so that they think they are warding off sin. For this filth does not stick to the garment, or to the skin, so that it can be washed off and scratched, or fasted and mortified; but is inwardly in the blood and flesh, and stirs in the whole man, and must be badly killed, or it will kill you. But it will be killed if you know this through repentance, and are sincerely displeased with it, and seek and receive forgiveness through faith in Christ, and so resist such sinful desire that it does not come into the work and rule over you. More is said about this elsewhere.
*On the Sunday after Easter. )
1 John 5:4-12.
For everything that is born of God overcomes the world; and our faith is the victory that overcomes the world. But who is he that overcometh the world, except he that believeth that JEsus is the Son of GOD? This is he who comes with water and blood, Jesus Christ, not with water alone, but with water and blood. And it is the Spirit who testifies that the Spirit is truth. For there are three who bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one.
*Called Quasimodogeniti. D. Red.
526 L. 8, 223. 224. The Sunday after Easter. W. XII, 698-701. 527
And three find, which beget on earth: The Spirit, and the water, and the blood: and the three are together. If we accept the testimony of men, the testimony of God is greater; for the testimony of God is that which he begat of his Son. He who believes in the Son of God has such a testimony with him. He who does not believe God makes him a liar, for he does not believe the testimony that God bears about His Son. And this is the testimony that God has given us eternal life, and such life is in His Son. He who has the Son of God has life; he who does not have the Son of God does not have life.*)
I. This epistle is therefore ordained to be read first on this Sunday, that it speaks of the baptism and new birth of those who are Christians and have believed; because in former times this custom was kept in the church, that at this time, soon after Easter, those who had now accepted the faith of Christ and had been taught it, were all baptized; Hence this Sunday is called Dominicam in albis, and we Germans have called it White Sunday, because those who were baptized went dressed in white linen as a sign and confession of their baptism and new birth; just as one still dresses baptized infants in white Western shirts.
Therefore, although this epistle does not speak of the resurrection of Christ, it also speaks of the fruit of it, namely, of faith and of the whole Christian being, which he calls "being born of God," and of the testimony of the Holy Spirit through baptism, which makes us certain that we are children of God and have eternal life through Christ. etc.
(3) But they are bad, simple words, as St. John used to speak, and yet quite unusual and incomprehensible to all men's ears; indeed, they are spoken before the world as vain children's tales or foolish words. For what is it spoken according to their saying: "That which is born of God overcomes the world"? "Overcoming the world" is as if a man should make himself subject to everything on earth and become lord and emperor of the whole world. And still more inconsistent is it said that men should be born of God. Who has ever heard such a thing, says the world, that children are born of God?
. *) The seventh verse: "For there are three who bear witness in heaven" etc. is not printed in the f g editions. D. Red.
It would not be so ridiculous if he said that they should be born of stones, as the pagans' poets wrote. For she knows no other birth of men, but of man and woman. Therefore it remains a strange sermon, which no one understands and grasps except the Christians, who should speak with such new language, as Christ Marci says at the end, taught and enlightened by the Holy Spirit.
- Now it is evident that when Scripture speaks of this birth, which is called being born of God, it does not speak of human nature and things pertaining to this temporal life, but of the high things that belong to that life; that so much is said: If a man is to be redeemed from sins and eternal death, come into God's kingdom and be saved, it is not enough for him to be born of father and mother, that is, all that he has by nature and brings with him, reason, free will, and all human ability and activity. For this birth comprehends and grasps everything that the world has and is capable of, great, mighty, noble, rich, wise, learned, holy, and summa, what is highest and best on earth. All this gives and does no more than what serves this bodily life and being, which is taken away by death and must remain under it eternally. Therefore another, new birth belongs to it, which is better than all men, emperors, kings, wisest and mightiest on earth; who are nothing else, but, as Isaias Cap. 40, 6. like the grass or the flower of the grass, which suddenly withers and dies. But it must be such a birth that it is called "to be born of God", since he himself is father and mother, that is, by his divine power, above nature's ability, he works in man and makes a new light, mind and heart.
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(5) This is what happens when a man hears the word of the gospel of Christ, which is not revealed and preached by human understanding and will, but by the Holy Spirit, and believes it from the heart; he is then called and born of God; as St. John also says in the Gospel, Cap. 1, 12: "To those who received him he gave power to become children of God, who believe in his name. And in this chapter, just before these words, v. 1, he also speaks thus: "Whoever believes that Jesus is the Christ is born of God." For through this faith we are also adopted as children by God for the sake of His Son, so that we may now please Him and be heirs of eternal life, and the Holy Spirit is given into our hearts, as is said elsewhere.
(6) Hereby are condemned the trustworthy teachers and spirits who pretend or presume to become righteous before God by their own merit and work; and think that because they are wise, learned, reasonable, honest, pious people, it is in their power to do good, which God must accept and therefore lift them up to heaven. On the other hand, the Scriptures clearly state the contradiction that all this is nothing in the sight of God, for it is still only a human thing and not born of God. Therefore, even if you were wise, mighty and the noblest, most beautiful fruit that human nature can bear, you would not be able to see God's kingdom, you would become another man, born anew, says Christ John 3:3. You will not begin this by yourself with your thoughts and powers, for you cannot of course make yourself otherwise, since you are already born of father and mother: but God must begin it in you and give His seed to it, namely, His word, so that the Holy Spirit may work in you, that you may cling to it with faith; as has been said.
(7) He therefore that is born of God, saith St. John, "overcometh the world. This is a fine, great and much spoken, according to the language of the Holy Spirit, and is indeed a great power and work. For whoever is God's child, must of course also have great
Doing and being able to do things. So this birth by word and faith makes right emperors and kings, above all kings and lords, who overcome the world, which neither Roman nor Turkish emperors are able to do; and yet not by bodily or worldly power, but by this spiritual birth of faith; as he also speaks soon after: "Faith is our victory, which overcomes the world" etc., so that he himself interprets what he means "to be born of God".
If you want to know what kind of victory and overcoming this is and how it happens, you must first know what he calls the world. For he does not speak here of cities and lands, fields, houses and farms, money and goods; but he divides and distinguishes the two kingdoms. One is called the kingdom of God and Christ, which is the kingdom of heaven, in which first of all the most noble inward councils and nearest lords are the angels in heaven, then all Christianity on earth, under One Head, Lord and King, Christ. The other dominion is the infernal kingdom, where the devil is lord and prince, together with his mighty rulers and servants, the angels who fell away from God with him, and the world, which are the people on earth who teach, believe and live against Christ, pagans and Jews, Turks and false Christians. For when one speaks of the heavenly kingdom of God, one must not only understand the government and the people who belong to heaven, but the Lord and Regent Himself, Christ with all His angels and saints, both living and dead. So also the world or the kingdom of the world is not only called the earthly being and life, but especially its lord and ruler, the devil, with his angels and all unbelievers, godless and evil people on earth. Therefore, when St. John says here: "He who is born of God overcomes the world", he wants to understand by the word "world" first of all the devil himself with all his power and all his rule on earth.
(9) Now how these two kingdoms are governed is evident and not hidden, unless we see the two heads, the Lord Christ and the devil, for the devil and the Lord Christ are not seen.
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Christ himself reigns mightily by his own power and might through the word and the Holy Spirit in the hearts of his believers, sustains and protects them in the faith and knowledge of his word against the devil's wrath and cunning; in addition, through his angels who guard them, and they themselves among themselves, by their service and work of love, as one teaches, instructs, comforts, admonishes the other etc.; and has in his company fine, pious, obedient, patient, chaste, kind, mild, and benevolent people. On the other hand, one can see what the devil's rule is, and how the world lives and does, which is nothing but a great stable full of unbelieving, shameful, evil people, who are driven by their God to all disobedience, ingratitude and contempt of God and His word; item, to idolatry and false doctrine, to persecute and torment the devout Christians, and otherwise to practice all impudence, iniquity, wickedness and vice etc.
- These are the two vile kingdoms, which wrestle with each other for and against the crown, and which shall have the victory and the upper hand; Therefore the Christians are set to battle, that they may lie in the field against the enemy of God, who rules the world through lies and murder, and fight with his mob and his servants, the spirits of the mob and evil, wicked people, so that they may resist evil and promote good, and so that they may be equipped to know how to meet the enemy and resist, so that they may not be overcome, but may conquer the field and retain the victory.
11 Therefore St. John says: "That which is born of God overcomes the world, and our faith is the victory that overcomes the world. For he thus speaks to admonish Christians that if they believe, they should also think to prove such faith by deed and life; just as he wrote this epistle primarily to punish false Christians, who gladly hear it taught that we are saved by Christ alone, and that our works and deeds do not deserve this, and think that when they have heard this, they too are Christians, and must neither do anything nor argue; but think that they are not Christians.
not that by and through faith new men should be made who overcome the world and the devil.
(12) For this shall be the sign of the true Christians, that they are known to be born of God, and shall distinguish them from the false children, who only retain the foam of the word of God, but never experience the power thereof; of whom only a moon child becomes, since there is neither true divine life nor power. It is not called here: to be born of God, and yet remain in the old, dead, worldly being, and to lie and live in sins according to the devil's pleasure, as you were before; but to resist the devil and his whole kingdom. Therefore, if you do not overcome the world, but let yourself be overcome, you may well boast of faith and Christ; but your own deeds testify against you that you are not God's child. So that I began with the lowest and grossest example: If you call yourself God's child and yet live in fornication, adultery etc., then the devil has already overcome you and torn you out of God's kingdom. If you are a covetous person, who harms your neighbor with usury, transgression, false goods and unrighteous trade, you have let the world and your own flesh overcome you by a penny. If you lie in hatred and envy against your neighbor, you are already the devil's servant and captive. So also in the subtle high things, where you are to resist the devil's trickery and deceit, when he deceives man with false doctrine, and drives to idolatry, false faith, presumption, despair, blasphemy etc. If you then give way to the devil and allow yourself to be deceived, what good does it do you to boast of the gospel and faith, if you have not rightly grasped God's word and do not rightly recognize God in Christ, but walk in error and false conceit, caught and deceived by the devil?
(13) Therefore, there is no need for bad human wisdom and art, or strength and power, to stand and conquer against such a formidable enemy; and a Christian must be equipped, as I have said, to guard against the devil's trickery and deceit.
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and can also resist him. For this is why he is called such a man who is born of God; he must be a different man than a sensible pagan or clever man of the world, so that he understands God's word correctly, and knows and has grasped Christ correctly through faith, and practices and uses it in such a battle as his armor and defense. Thus he can stand against the devil and the world and keep the victory, because he has the strength and power with him, namely, God's word and faith, which penetrates through and cannot be overcome, because he remains with it. Therefore also St. John speaks first of all before this text: Because we are children of God, we keep His commandments, and His commandments are not hard; for that which is born of God overcomes the world etc. So strong is this birth, where it is true, that it overcomes the devil, the world and everything. Just as a child born righteous and perfect into the world, it can overcome a minor illness, as an unrighteous, unbearable birth or moonchild dies of itself and corrupts.
- As an example: If I have faith and am born of God, I will not defile myself with fornication and whoredom, nor disgrace another man's child or spouse; For the new birth will teach me that I should not so shamefully throw away and willingly lose the treasure I have through Christ, and cast away from me the Holy Spirit who dwells in me; and faith, if it is and remains with me, will not allow me to do such things, which are contrary to my conscience and to God's word and will. Item, where avarice wants to tempt me to deceive my neighbor and to overprotect him, or to close my hand before him, because I should help and give to him: if I am a Christian and born again, then also my faith will have to awaken and remember against it: Should I harm my brother or let him suffer hardship and not help him, when I know that Christ has given his body and blood for me? How can such things come into a Christian heart if it believes that it has an unspeakable eternal treasure through
What is the reason why a person has received the Son of God, so that he should leave his neighbor in little distress, when he could well help him? Much less will he do him harm or injustice for the sake of a small shameful gain, but rather think thus: If I have become God's child through Christ and an heir in heaven, then all the world's goods should be far too small for me to cheat or overprovide a man for a penny. So also, if the devil tempts you through his tyrants or his spirits, or through your own thoughts, to fall away from the pure doctrine and to follow his deceitfulness: As a Christian, you must defend yourself and remember what you have received from Christ in the Gospel through faith, how you have been redeemed from your former darkness, blindness and error, and have now learned to know God rightly, have attained certain comfort of grace and blessedness, and know what you should live and die for; Why then would you now give room to the devil, and deprive yourself of your blessedness and eternal life, and not rather let go of everything that is on earth, before you deny God's word, or let the blessed comfort be taken from you, perverted and falsified?
(15) Behold, this is what St. John says: "Our faith is the victory that overcomes the world. A great and glorious prize of Christian faith, that it has such power against the devil and the world, which cannot be done nor attained by human works and abilities; there must be a higher and greater strength and power to defeat the devil, especially in the high battle of conscience, when he torments and tortures the heart with the terror of God's wrath, and thereby wants to drive it to despair: As soon as all our works fall away, there is neither help nor victory, neither faith, which holds to the word of the Lord Christ, and concludes that God is merciful to us for the sake of His dear Son, and will not condemn us for our sin and unworthiness, if we believe in Him. This faith stands firm and retains the victory, so that neither the devil nor all the gates of hell can do anything against it.
- also in all kinds of other challenges.
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gen: If I am to resist and overcome, then this faith must be there, that through Christ I have forgiveness of sin, and a gracious God, who will also give me help and strength to stand in such a battle, that the devil, death, the world and the flesh do not overpower me, that I thus receive victory through his divine power of the Holy Spirit, since otherwise I would be far too weak together with all men; For without faith we are all already before with our old birth under the power of the devil and of sins, and cannot be redeemed from it except by this faith of Christ.
17 And that St. John speaks of this very faith in Christ, he himself shows in clear words, saying: "But who is he that overcometh the world, except he believe that Jesus Christ is the Son of God? This he says, actually to interpret what right faith, of which the Scripture says, is called and is? For there are many other faiths that the world calls faith. The Jews, Turks, and Papists also believe, as they say, in God, who created heaven and earth; but that this is not yet true faith is proven by the fact that he neither does nor creates anything, neither fights nor overcomes, but leaves them all as they are, in the old birth and under the power of the devil and sins. But this is called the right victorious faith, which believes that Jesus is the Son of God; this is an unconquerable power, made in the hearts of Christians by the Holy Spirit. For it is such a certain mind that does not flutter to and fro nor gape at its own thoughts, but takes hold of God in this Christ, as His Son, sent from heaven, through whom He reveals His will and heart, and helps from sins and death to grace and new eternal life; and such a confidence and trust that relies, not on its own merit or worthiness, but on Christ, the Son of God, and on His power and authority against the world and the devil. Therefore such faith is not a cold, idle and idle thought, as the papists and others dream of faith; but a living, active power, that where it is, there such fruit, victory and overcoming must follow, or
so it does not follow, the faith and new birth is also not there.
18 This is the first part of this sermon on the new birth and faith. Secondly, he shows from where and by what means faith comes, which has such victory and overcoming, and says: "This is he that cometh with water and blood, Jesus Christ; not with water only, but with water and blood. And the Spirit is he that beareth witness that the Spirit is truth. For there are three that bear witness in the earth: The Spirit, and the water, and the blood" etc.
(19) He speaks of the kingdom of Christ, and of the ministry of the Holy Spirit, which he leads in Christianity outwardly and publicly through the ministry of preaching and the sacrament; as he says, "There are three that testify in the earth. And he calls it a testimony according to his way; as he often uses this word; as, in the beginning of his gospel, of John the Baptist Cap. 1, 7: "This man came for a testimony, that he might bear witness of the light" etc.: so that "testimony" or "bearing witness" means nothing else with him than the public preaching of God's word; as also Christ Joh. 16, 9. 10. 14. says of the ministry of the Holy Spirit, that he should bear witness of Him, that is, to lead the public preaching ministry, which is a testimony that God Himself gives of His Son Christ, as He also says here, namely, that we have such victory against the devil and the world through faith for the sake of this Christ, the Son of God.
20 This testimony has been ordained by Christ himself, that it should go on and remain in the church forever; for he sent the Holy Spirit for this purpose, and himself called and gave to the apostles and their descendants pastors, preachers and teachers, as St. Paul says in Eph. 4:11, 12, 13. who are to do it, that it may resound throughout the world for ever, that it may also reach to their children's children and their descendants; otherwise the preaching chair and the whole outward church government should not be used, for each one could read it for himself in the Scriptures. But for the sake of the multitude, and of the young people who are still growing up, who do not yet know it, or who ever need admonition, he must practice such public testimony or preaching,
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so that they may also learn to recognize God's grace, which He has given and shown to us through Christ, and so that His work and miracles may be publicly known and praised through us, contrary to the devil and the world.
(21) And where this testimony goes, it certainly does not go without fruit, and does not fail, for it affects some who accept and believe it. For since it is the testimony of the Holy Spirit, as he says here, "The Spirit testifies," he also wants to be powerful through it, and to work such things, of which St. John says, that we become children of God, having victory and conquest, and eternal life. And so these two things come together: the word or the sermon and testimony, and faith; they do not have to remain separate from one another. For without faith the preaching accomplishes nothing; so faith comes not otherwise than by the word. Therefore we should hear it gladly and act on it. For where the Word is, there is also the Holy Spirit; and where the Holy Spirit is, there must be some who believe. And even though you have heard the word before and have received faith, it is strengthened more and more by it; so no one knows at what time and hour God will stir and enlighten your heart or the heart of another. For it may well happen at the hour when you least think of it, and with the person when you least think of it. "For the Spirit," says Christ, "blows where he wills," and stirs the hearts when and where he knows and knows them.
(22) Here St. John speaks of this power and might, wrought by the Holy Spirit, and also shows from where and by what means this testimony has such power, since he speaks of Christ: "This is He who comes with water and blood" etc. There he even grasps what we have in the kingdom of Christ, and praises the power of our dear baptism and of the suffering or blood of Christ, bringing and tying everything together as a little bundle, and making a third thing out of the testimony, that at the same time all three, together and with each other, give testimony to and fortify our faith, water, blood and Spirit.
23 Now the first thing is that Christ comes with water, which is holy baptism, which He needs as an outward sign for this His
Work of the new birth and sanctification of man. For this water, so that Christ comes, does not have to be a badly unlearned sign; for he does not only come to wash or bathe the body, but to cleanse the whole man from all filth and damage, which is innate to us from Adam; and has thus done much different bathing than Moses with the Old Testament, who also came with various laws of washing and bathing, which was only cleansing of the body or flesh and had to be renewed daily. Since this did not help to purify man before God, which must be done by a new birth, Christ came with a new water bath and baptism, which is not a mere outward washing away of bodily impurity, but such a bath that cleanses man from the inward filth of the old sinful birth and evil conscience, and brings forgiveness of sin and a good conscience toward God, as St. Peter says in 1 Ep. 3. Therefore also St. Paul Titus 3, 5. calls baptism "a bath of rebirth and renewal of the Holy Spirit".
24 He began baptism through John the Baptist, and therefore called it, in distinction from the old Mosaic and Jewish baptism and bathing, "a baptism of repentance and remission of sins," that is, so that man may recognize his inward uncleanness and know that outward Mosaic cleanness is of no avail before God, and the cleansing of the conscience and remission of sins must be sought and received by the power of the Lord Christ, who instituted such baptism.
(25) Secondly, that these things may be done in us by baptism, there must not be only water in it; otherwise it could do no more than other water baths, or Jewish and Turkish baptisms and baths: but there must be a power and authority in it, which can cleanse a man inwardly according to the soul. Therefore Christ comes, says St. John, not only with water, but also with blood. But not with the blood of oxen or calves or goats, which were the sacrifices of the Old Testament;
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but with his own blood, as St. Paul says Hebr. 9, 12. But he comes through the preaching ministry of the New Testament, which is his rule on earth, and shares with us the power and effect of his sacrifice and blood, which he shed for our sins, and thus applies the treasure to us, so that he bought our redemption.
26 Therefore also in baptism there is such power of the blood of Christ. This is the right sharp soap, which not only washes away the filth from the skin of the body, but also eats through it, and stains and washes out the inner filth, so that the heart becomes clean before God. And so the blood of Christ is vigorously mixed into water baptism, so that it should not be regarded or thought of as just bad water, but as beautifully colored and reddened with the precious raisin-colored blood of the dear Savior Christ. That it cannot be called a water bath in general, as Moses or the bather can give it; but a wholesome blood baptism or blood bath, which only Christ, the Son of God Himself, has prepared by His own death.
- This is also indicated and interpreted with diligence and for a strange miracle in the history of Christ's suffering, when his side was opened on the cross, that immediately blood and water came out, namely, to show that this should not be a blood shed in vain, but a washing or a bath, and that the same power should be in water baptism: That therefore after the death of Christ there passeth through all Christendom an everlasting river, sprung up out of his body, flowing with water and blood, whereby we all must be cleansed from sins. This is what makes baptism so precious, holy and valuable, that it is mixed and united in the blood of Christ; to be baptized in Christ through water is to be truly washed and cleansed with the blood of Christ.
The third part, which St. John adds to these two, is "the Spirit," who begets together with the other two, yes, works through the two, water and blood. This is the Holy Spirit Himself, not as He is invisible above in the divine being, but as He manifests Himself and lets Himself be heard through outward manifestations.
Office and word; as also St. John says here that he witnesses together with the other two on earth etc.
Neither does Moses or other teachers bring and give this with their preaching of our doings and outward cleansing and bathing, or sprinkling of the blood of goats and sheep. There is still no spirit and divine power and renewal, for all unbelieving, spiritless, wicked boys and husks are able to do all these things: But this Christ alone brings with him the Holy Spirit with his power, who sanctifies us through the blood and water that flowed from his divine side, and makes us partakers of the same through the outward ministry and sacrament, which is called the ministry and gift of the Holy Spirit, through which he works in his Christianity, as he began on the day of Pentecost through the apostles and continues to distribute throughout the world until the last day; Otherwise we would never know of it, nor be able to receive such power of the baptism and blood of Christ.
(30) This is the kingdom of Christ, which he has established without ceasing in Christendom, that in him we may have an everlasting cleansing, if the Spirit comes and blows on men's hearts through the word, and so washes them, not only by the wetness of water, but by the healing power of the blood of Christ to take away sin and the wrath of God. For although this work of our redemption through his blood, shed on the cross, was done once, and is enough to take away all the sin of the world, yet he instituted it so that the power of it might remain forever, and be distributed and offered to us daily through the Holy Spirit.
Such a work of the Holy Spirit is neither received nor felt in any other way than through the faith of this testimony or preached word of Christ, if the heart grasps it, and certainly believes it to be and to take place in him, as the word says, and is thus truly cleansed and born again through the Holy Spirit, who is in the holy bath of the water and blood of Christ. Therefore also St. Peter 1. Ep. 1, 2. calls the sanctification of the Christians a "sprinkling of the blood of Jesus Christ", so the Holy
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The Holy Spirit Himself sprinkles us with the outward preaching of the Gospel, which is a different sprinkling than the sprinkling water of the Jews was from the ashes of a red heifer, or as their sprinkling blood was from a dead lamb or goat, so that they sprinkled around the altar, and those who were to be cleansed were sprinkled. For here is the right holy holy water and sprinkling blood together, that is, the preaching of the blood of our Lord Jesus Christ, which is sprinkled on the soul, and where it hits, there it does not celebrate. For it is not a vain dead blood, but a strong living blood of the Son of God; and it does not leave the soul unclean, but cleanses and heals us from the foundation of both sin and death, until we are completely rid of it and attain eternal life in soul and body.
- Behold, this is ever gloriously preached of the testimony that Christians have here on earth; which he now, at the end, with beautiful comforting words, emphasizes and praises such a testimony that God Himself bears witness of His Son, and that it should serve to assure and assure us that we are God's children and have eternal life. For thus he says: "This is the testimony that God has given us eternal life" etc. That is, an excellent testimony that God Himself testifies and promises to you, and that the Holy Spirit brings and reveals to you; which cannot lie or deceive, but is eternal, unchanging truth, as He said above. And if thou believest the same, thou hast surely received and obtained the same: as he saith again, He that believeth on the Son of God hath this testimony in him.
(33) This is the correct salutary doctrine of Christian faith, namely, that it must be such a certain assurance and testimony in the heart, so that there is no doubt at all that through Christ we are children of God, have forgiveness of sin and eternal life. And that we should know that God earnestly demands such faith, and forbids doubting it, He says: "He who does not believe God makes him a liar, for he does not believe God.
do not believe the testimony that God bears of His Son."
(34) Hereby, the shameful, damned doctrine of the devil of the papists, who impudently pretend that it is right to doubt and that a Christian should doubt grace, has been violently struck down. This is taught so much that it is right not to believe God's testimony, and it means to punish God with lies, to blaspheme and desecrate the Lord Christ, to publicly strike the Holy Spirit in the mouth, and thus to knowingly lead people into futile sin and blasphemy, so that they must go to the devil and have no salvation or comfort in their blessedness.
(35) This is the beautiful fruit of the papal doctrine and holiness, which is called to us, who want to be the Christian church, that we should publicly and without all shyness punish God with them under our eyes, trample on his word and worship the devil in his place. And we should also praise, honor and thank them, and be glad that they make friendship and comparison with us; if they do not want to repent of their abominable idolatry in any way, nor recognize their error, but still adorn themselves and make themselves pure, as if they had never taught anything wrong, or if we do not want to do it, we should be persecuted by all the world with fire and sword, murdered and destroyed. Let this be done by the devil and death in our place, and let him who is a devout Christian pray and wish that God may overthrow such accursed teaching into the abyss of hell, and punish the unrepentant blasphemers as they deserve, because they do not want to stop, and let all the people say, Amen, Amen.
36 And notice especially this consoling conclusion, when it briefly and concisely sums up in one word the whole body and sum of the Gospel, saying: "He who has the Son of God has eternal life. He who does not have the Son of God does not have life." How could he speak more simply and clearly, and more powerfully? And what need is there now of further seeking and questioning, or disputing about this matter? If you want to be sure of eternal life, then you truly have it here, if you have Christ the Son.
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But you have him, if you believe this testimony and sermon, as he said, and you should certainly rely on it in life and death, as on the divine eternal truth. But you do not believe,
You do not have life, and nothing that you are able to do and suffer together with all the world helps you, for you do not have the Son of God, because you do not believe this testimony about Him and make God a liar.
On the easter Sunday after Easter. *)
1 Petr. 2, 20-25.
But if you suffer and endure for goodness' sake, that is grace with God. For to this you were called, since Christ also suffered for us, leaving us an example, that you should follow in his footsteps; who did no sin, neither was deceit found in his mouth; who reproached not again when he was reproached, neither grieved when he suffered; But he brought it home to him who judges aright; who himself offered up our sins in his body on the wood, that we, having died to sin, might live to righteousness; by whose wounds ye were healed. For ye would have been as sheep going astray: but now are ye converted unto the Shepherd and Bishop of your souls.
(1) This is a beautiful apostolic epistle, and no doubt appointed to be read on this Sunday, because at the end it agrees with the Gospel of the Good Shepherd, when St. Peter says, "Ye are converted unto the Shepherd and Bishop of your souls, which before were as sheep going astray. But it might well be a piece of the sermon on the Passion; for in it he speaks of the passion of the Lord Christ, and sets it before us as an example for us to follow. For in this epistle he taught the Christians beforehand how they should also prove the fruits of the same according to faith, the good works in all ranks; but especially he exhorts them to this fruit, which is called patience in cross and suffering.
- For it cannot be otherwise on earth, if someone has become a Christian and begins to confess the faith with his mouth and life, that does not please the world (which is the faithful, obedient servant of the eternal enemy of Christ, the devil), takes it for contempt and disgrace, if one does not speak, live and do what and how it likes, becomes angry, and begins to persecute and torment such, and, where it can, also to
*Misericordias Domini. D. Red.
Therefore one often hears even their wise men, the scoffers, say: Christ could have had peace, if he had wanted it himself. In the same way, it may be said of all Christians that they would have peace and good days if they had let themselves be told, and made themselves comfortable and even with the world.
003 But how shall they do it? It goes like this: If one speaks and does the truth, one incurs wrath and enmity, even the heathen have said; and yet the fault is not of those who speak the truth, but of those who will not hear it. Shall one not preach the truth at all, and by such silence let all men go to the devil; who can or will bring this upon himself? Whoever is a devout Christian, who thinks to live eternally after this life and to help other people to do so, must truly stand up as a Christian and say where he thinks to go, and show the world how it goes along the broad road to hell and eternal death. If he does this, he has angered the world and the devil on his neck.
4 Because it cannot be otherwise, and whoever wants to confess Christ and help the world must, as St. Peter says here, take upon himself enemies for his service and good deeds.
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We must remember that we also have patience when the world is bitterly hostile to our doctrine and life, and therefore reviles, blasphemes and persecutes us in the extreme. For this purpose St. Peter wants to admonish and provoke the Christians and comfort them with excellent words and causes.
(5) And first of all, he reminds them of their calling, why and for what purpose they became Christians, saying: "You must first remember that you are required, if you believe in Christ, to confess Christ as well, and to be in the holy divine calling of the whole Christian church, so that they may praise God and promote his kingdom. The same does not entail anything but doing good and suffering evil for it. Christians are to be such a condemned people in the sight of the world, to whom they are to be the greatest enemy, and are ordered and set to run the gauntlet of the devil and the world; as the 44th Psalm, v. 23, says: "For your sake we are killed daily, and are like sheep for the slaughter," or sacrificial sheep, which have been brought in, and are not allowed to go to pasture with the others, nor kept for breeding, but only to be put to death daily one by one.
(6) Therefore he will say, What will ye do, dear Christians? will ye be in the world, and suffer no evil for your good works, but be angry, and for their wickedness become evil, and do evil? Do you not hear that you were called to this, that your baptism and Christianity entail that you must suffer this; for this is why you have renounced the devil and confessed Christ; this is why you were immersed in water, that you should go to all kinds of misfortune in the world and suffer from the devil; yet you will not avoid it, because you must be in this inn, where the devil is the landlord, and dwell in the house that is full of smoke everywhere. Here it is said: If you want to have fire, you must also have smoke; if you want to be a Christian and a child of God, you must also suffer what befalls you because of it.
- summa, a Christian is under the dear holy law just by the fact that he is called a Christian.
He must suffer either from men or from the devil himself, who torments and afflicts him with misery, persecution, poverty, sickness, or inwardly in his heart with his poisonous arrows. This is the Christian's motto and mark, a holy, noble, blessed profession that brings them to eternal life; we must also do him justice and accept what he brings. And what do we want to complain much about? Even they themselves, the unbelievers and bad boys, must suffer one from another, which they do not like to do, and each one often suffers damage and misfortune to his body, goods, wife and child, which he cannot avoid.
(8) Therefore, if you want to be a Christian and do what you are called to do, you must not be so terribly frightened or hostilely angry or impatient with the world and the devil. But if you do not want to suffer anything, nor be reviled and blasphemed, but honored and celebrated, then deny Christ and do what is dear to them. Although you would not be without suffering and unpleasure in all things, without having this advantage, that you do not suffer as a Christian nor for Christ's sake; but on the other hand, even if you have good days here, you will find that it is a short time, and in the end you will find what you have been looking for.
(9) Secondly, that he might make this exhortation the stronger, he holds up to us as an example the true Master, our Head and Lord, Christ, to whom also the same thing happened and who himself suffered the most. But he speaks of him in this way, as the Scriptures use to do, that he models him as a twin or twofold form: not only as an example (as other saints may also be modeled), but as the right shepherd and bishop of our souls, who suffered for us and sacrificed our sin in his body on the cross; according to which form he is our treasure, comfort and blessedness.
(10) And this example the apostle paints very beautifully and gloriously in its highest and noblest degree, that it may the more provoke and move us to patience, setting forth the right chief things, which make all our sufferings very bad and small, if they be held against them.
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For this passion, he says, or suffering of the Lord Christ, has a great glory and great advantage over all others. First, that he left an example for all of us; second, that he suffered for us; third, that he suffered innocently, as he who had never committed sin etc. These three things we should and will leave to him alone, and humble ourselves against them, whether we have already suffered all kinds of death, and say that it is still nothing in comparison with his suffering. For even though it is the very best, highest, and most severe suffering, it is no more than following his footsteps and example; but it is far from having attained the master. He alone remains the master who keeps the process, and we may all follow it as best we can, but we will still hardly attain this example from afar. For how great his suffering and anguish has been and how sour and bitter it has become for him, no man on earth understands. And if we do not know it, nor can we understand it, much less will we imitate or follow it, may we thank God that we see it before us and follow it, but are still far from it, without one coming a little closer than the other, after he has suffered more and more severely, and has more or stronger faith and patience. Therefore he says that Christ is the example, not of one or two saints, but of all and of all, so that they must all cast down their eyes and say, "My suffering is made sour, bitter and difficult for me by the Gentiles, but if it is to be said of my Lord Christ's suffering, I will gladly keep silent, for there is none on earth to compare with this example.
(11) This alone should be enough of an admonition and stimulus to suffer patiently that Christ Himself, such an exalted person, the only and eternal Son of God, has come before us, and in such high suffering that no man can attain or endure. Why should we complain so much about suffering for his sake, since we are still such lowly, untried disciples of this Master, without him being satisfied that we should follow him, learn from him, and remain his disciples? Behold, this is the pre
He is the image presented to the whole of Christendom, to which they should all conform, that they may be found to follow in the same footsteps and walk in the least; and know that yet all their highest sufferings are nothing, even compared with the least drop of blood which he shed; as we shall hear further.
12 The other thing that makes this example so high and incomparable is that he did not suffer for himself, nor only as an example, but for us. This is the least to be gained, and no saint can boast here that he suffered for others according to the example, as Christ did for our sins. No, there all glory is purely cut off: with this piece Christ has left no example, and no one can follow him in this; but it is he alone (was also called to it alone) who suffered for all, both who are now called and holy or still un-called and sinners.
(13) This is the main, high article of Christian doctrine, which faith alone holds as the chief good and consolation of our salvation, for which we neither do nor earn anything by our works or sufferings. And in the Scriptures we are thus reproached that we should not allow anything human to be mixed into it; As the damned papacy with its pillars and bearers, the monks, has done and taught against this, so Christ's suffering has been kept no more than an example, and this part, that he suffered for us, has been made corrupt and futile, and even placed upon ourselves, as if we were to pay for sin with our works (which they did not teach from God's word, but from their own self-chosen, invented doctrine of men and lies) or even with our suffering, to put away God's wrath and earn mercy.
(14) They have so exalted this lying that they have said: The saints have not only earned for themselves, but have also done and suffered so much that they do not need for themselves; but have collected a treasure for others, and left it to the pope, who may reach into it as into a rich money box, and distribute such excess or remaining merit of the saints by his indulgence, as and to whom he wills (but
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so, that he scooped out for it for himself and his beschornen mast sows of the world money and property): Yes, even they themselves, even their own merits and works; that was the tender monastic chastity, poverty and hard obedience of the order, that is, all fictitious lies and shameful vices, which they did under such cover, both secretly and publicly (with very little exception, who seriously wanted to be true holy monks, of which I was also one), sold to the laity at the deathbed and otherwise quite honestly. Yes, they also comforted the poor people who had to die and be judged publicly, not on Christ, but on their own well-inflicted suffering and death, that God would put their punishment for their sin, if they suffered patiently. This has been their best main doctrine, which they publicly proclaimed without shyness, so that they built so many churches and monasteries, and well filled the Pabst's money pit and hell's throat. And I, unfortunately, was also one of those boys, until God helped me out. But now, praise be to God, because I challenged this and did not want to be right, condemned and cursed by the infernal chair of the Roman dragon and his scales.
O of the shameful abomination, that one should hear and teach such things in the temple of God and of Christendom, so that Christ's suffering and death should be destroyed and trampled underfoot! Dear God, what more shall we say of human merit and excess; since no saint on earth has yet suffered enough for himself with all his suffering (as much as he was guilty of), let alone that he should have the glory that it should be valid before God's judgment, against His wrath, and be a merit or payment for our sin. For here you hear that St. Peter concludes (when he says: "Christ has left us an example that you should follow his footsteps") that no saint has yet done so much nor suffered so much that he would like to say: I have fulfilled the goal and measure that Christ is no longer an example and model for me; but must be ashamed that he should boast of his suffering against Christ, and be glad that he may be made partaker of it, and after that follow the same example.
follow as much as he can, that he may be invented in his footsteps.
16 Therefore this part of the passion and suffering of Christ is to be set high and far above everything else, as pure gold, whereas our suffering is not to be respected; for no one (without this Christ) has ever suffered for his or other people's sin, neither the smallest nor the greatest. And even if it should apply to sin, each one could not suffice more than for his own sin with it. But Christ did not need to suffer anything for himself, because, as follows in this epistle, he did no sin; but made it an example to us, and not only that, but also a treasure, that it is said: My sin and the sin of all the world was sacrificed on his cross and blotted out by his death; and thus in this word: "Christ suffered for us," St. Peter, Mary, John the Baptist, and all who are born of women must be written and counted.
17 The third part, which Christ also has in preference to all others, is that he says from the prophet Isaiah in Cap. 53. V. 9.:
He who has committed no sin has no deceit invented in his mouth.
(18) Here count thou thyself how great this man must be; for there is none else ever found on earth that sinneth not either in word or in deed. "But he who does not fail in any word is a perfect man," says the epistle of Jacob, Cap. 3, 2. 3, 2. But where is he, and what is his name? It is this one Christ (should Jacobus have added), that they are all in one heap; for the others all St. Peter takes also in one heap, saying, "Ye were all as the erring sheep," etc., and afterwards Cap. 3. v. 18. makes the clear distinction, "Christ suffered for all our sin, the just for the unjust." There was and still is no one innocent, nor without sin both in words and works. For these are the two parts in which the whole life and nature of man is comprehended, words and works, speech and deed; as they are also set together elsewhere in Scripture, as, Ps. 34:14, 15, "Keep thy
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Tongue etc., that it speak no evil, and forbear from evil, and do good." But speaking is the most important thing: to teach others rightly, to counsel, to admonish, to comfort, to punish, to confess the truth etc. Of course, no one will be so perfect who has not stumbled in one.
- Therefore, this example of Christ is also in this piece in the highest degree, and impossible for all saints to follow; for no one will ever be so presumptuous and sacrilegious (because he wanted to become a liar and devil saint out of God's child and a believing Christian), that he could equate himself with Christ in this and boast in words and works without sin; And so this title will remain with honor and truth to the Lord Christ alone, that he and no other, the righteous, suffered for the unrighteous; for none of his words and works are righteous and innocent on their account, and must confess that what they suffer is the guilt of their sins and a well-deserved punishment. And that they do not remain eternally in God's wrath and eternal punishment and condemnation, they have only this righteous one to thank, who without all his guilt, and since he had no need of it, willingly suffered and paid for the unrighteous, and atoned for God's wrath; that all the saints' sufferings must still keep themselves under the suffering of the Lord Christ, and cover and adorn themselves with his innocence, and pray together with all Christendom: Forgive us our trespasses; and this article: I believe forgiveness of sin, confess.
(20) Now put all three of these causes together, so that St. Peter may exhort Christians to patience in all their sufferings: Ye are called to this, saith he, first; and though ye suffer grievously and much, yet the likeness of Christ standeth there, which ye cannot attain unto, and may boast nothing of it, nor brag, when ye have already suffered all things; for ye are guilty of suffering for God's sake without this; which is one. The other is that Christ did not suffer for himself, nor out of necessity, but for you, and this out of good will. For the third, that he also was wholly innocent of all sin, both inwardly in heart, and outwardly in word and deed. For where inwardly in the heart
Something evil cannot remain hidden for long; it must also show itself outwardly, least of all in words, as Christ says: "When the heart is full, the mouth overflows," Matth. 12, 34.
(21) Why do you complain about your suffering, or refuse to suffer, which you deserve with your sins, or rather, you deserve to suffer eternally; but God forgives and gives you eternity for the sake of the Lord Christ, and wants you to bear the small things with patience, so that the sin in your flesh and blood may be completely put to death. And that it might be the easier for you, Christ himself has gone before you and given you an example of the highest suffering and most perfect patience, the like of which is not to be found on earth. For there the high majesty, God's only Son Himself, suffers the most severe, all-consuming torture, torment and anguish (otherwise unbearable to mere human nature) in body and soul, and suffers for us sinners and the condemned; in addition innocently, and only for the sake of foreign, that is, all our, sin.
He who did not scold when he was scolded, did not grieve when he suffered.
(22) That St. Peter by this example of Christ's patience might the more strongly exhort and move us, he continues, setting it forth, painting it with his proper colors, and by all the circumstances which it has above all others. He said, That he had done no sin, neither was any false or grievous word found in his mouth; what then was the cause why the Jews persecuted him, crucified him, and put him to death? Ask about the whole history of his life: no one could accuse him of any sin, nor refer him (as he also refers to his own enemies) to have offended anyone, or to have taught or done anything wrong; but this he did: he went about bringing God's grace and salvation to the Jewish people, preaching God's word, giving sight to the blind, healing the sick, casting out devils, and feeding great multitudes of people himself, when they had nothing to eat; and summa, there was nothing in all his life, in words and deeds, but vainness.
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Truth, goodness, benevolence and help. For this he had to take as thanksgiving and reward that they hated him, condemned him, out of pure stubborn, wanton, devilish malice, and could not stop persecuting him until they had brought him to the cross, where he had to hang up most shamefully naked and naked between two secreters, as if he were not worthy to touch the earth and live among the people.
(23) Even though he should not have suffered such things, or should have refrained from them and stopped doing good and helping (since he saw that all was lost with his Jews), he did not do so, but even in his suffering, when he was already hanging on the cross, he did good and prayed for his enemies. Yes, since he had good enough right and reason, also power and authority (because they did him wrong in the sight of all the world, even with the testimony of his betrayer and judge, and of all creatures, and moreover, since he was already hanging on the cross, blasphemed most bitterly), to take revenge on such desperate people, or to wish evil again and to curse as they were worth, he did none of these: but suffered all that they could do to him with great gentleness and inexpressible patience; yea, in addition, in his last afflictions he did them good and forbade them against his heavenly Father; as this also the prophet Isaias Cap. 53. highly praises and extols this.
(24) Behold, this is a supremely perfect example of the highest patience everywhere, by which we may all be reflected, and have enough to learn from it, that we may yet follow it a little.
25 But not without cause does St. Peter praise this piece in particular, that he did not reproach when he was reproached, nor did he mourn etc. For this is the greatest thing, when suffering is naturally hard and makes a man impatient, when he not only suffers violence and injustice and undeservedly, but also has to see such excessive ingratitude that people, to whom he only shows all goodness and the greatest kindness, thank him so evil and wickedly. Such shameful ingratitude hurts nature beyond measure, and makes the heart and blood surge, so that it would like to take revenge and begins to cry out.
(where it can no longer do so) with reproaches, cursing and dread etc. For flesh and blood cannot overcome itself so far that it should take nothing but vain evil for all good deeds and good things, and still keep silent and say Deo gratias.
(26) But against this, behold this example, and learn from Christ to punish yourself. Dear one, what will you complain about when you see how much greater, more difficult and more troublesome things have happened to your dear Lord and faithful Savior, the Son of God Himself, and yet He not only suffered everything with patience and in silence, but also prayed for those who did such things to Him. Oh, who would not be ashamed of himself here, if a drop of Christian blood remained in his heart to murmur in his suffering, when he is full of sins before God and deserves much greater? A hopeless, inept, condemned servant, who does not want to follow his master here, and makes himself think nobler and better, and is hostilely angry and complains that great injustice is done to him, which he deserves and suffers even less than his dear, pious, innocent master. Dear, if he had to suffer this for his highest good deed, do not let it be unkind to you that you should also make up for a small part of such suffering to him, and not be angry or angry about it; you also have much less cause to do so, because you yourself were the one who brought Christ to the cross with his sins.
27 Here you might say, "How did he not also reproach the Pharisees and scribes in the Gospel, calling them hypocrites, murderers, serpents, and vipers, and how much woe does he cry out against them, Matt. 23? Answer: Yes, we would gladly follow this example, that we might confidently strike and strike again; for it would be much easier to do, and we would not need a master to do it. But it is said, says St. Peter: "At the hour when he was to suffer, after he had performed his office, told the truth and punished the lies, and just because of that he got the cross on his neck and now had to end with suffering, he did not reproach, but like a slaughtered sheep (says the prophet Isaiah Cap. 53, 7.) he was able to
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He will not open his mouth against his blasphemers and murderers.
(29) Therefore, there must be a proper distinction between them. There are two kinds of reproach or cursing and scolding: one is of the office, which is done by God; the other is of the person, who, apart from the office, does such things for himself. The office that Christ held on earth (and after him everyone who is called to it) is to speak the truth and to punish evil; this is necessary both for God's glory and for the salvation of souls. For if everyone would keep silent the truth, who would come to God? And such punitive ministry is a work of divine and Christian love. For this is what God has imposed on fathers and mothers, since the highest love for their children is planted in nature by God, and if they are pious parents and love their children rightly, they must not laugh at them nor let them do well when they see their children disobeying, but punish them both with words and sharp rods. These are official blows and love pranks, which one is guilty of and which God has commanded; for this purpose not harmful, but useful; as Solomon says Prov. 13, 24: "He who spares the rod hates his son, but he who loves him soon chastises him." And Jesus Sirach Cap. 30:1: "He that loveth his child keepeth him always under the rod, that he may have joy in him afterward."
(29) So also every man may and shall rebuke where the office or his neighbor's need requires it and is useful for correction; as Solomon once said, Prov. 27:6: "The wounds of a friend are better than the kiss of a hater. For these are good words and blows that come from love and a faithful heart; whereas the enemy may well give good smooth words out of a false, bitter heart, and would rather let you go and perish before he warns you of harm or saves you from your ruin by punishment. A faithful, pious physician must often detach a limb from the body in times of need, with great pain to the sick person, so that he may save the whole body. Thus St. Paul commands the pious bishops to stop both at the right time and at the wrong time, to punish, to admonish and to exhort with all seriousness,
2 Tim. 4, 2. Tit. 2, 15. For if those who sin and do wrong should also be praised or strengthened with silence for evil, they would not be loved, but given over to the devil and death.
(30) Out of such love and faithfulness of heart Christ also reproached and punished, earning nothing but wrath and hatred, and, as they say, going after blows; but he had to do it by reason of his office, and for this reason he did it, that he might convert them from their blindness and wickedness, and save them from destruction, and not for this reason refrain, though he had to await and suffer persecution, cross, and death. But when he had accomplished such a ministry, and the hour of suffering was at hand, he also suffered with patience, and let them do to him what evil they could, for his love and good deeds; and so not at all reproached, nor cursed, nor raged, that, hanging on the cross, he was most shamefully blasphemed, then he began to pray for them with great crying and weeping: "Father, forgive them. This is ever a heart full of causeless love, which in its highest suffering has mercy on its enemies, and does them more good than father or mother can do to their child, or one man to another.
(31) Behold, this is spoken differently of the scolding and cursing that is done by authority and out of love, or apart from this out of one's own anger and hatred; but against this the world is mischievous and skillful, when it hears such a difference, to reverse the two or to interweave them, and to offer its own vengeance for authority's anger and punishment. If a preacher wants to be a prankster, he can cool his temper and avenge himself with scolding and cursing on the preaching platform, as he pleases, and then say: He is doing it on official business and for the betterment of the people. So also, if a judge, mayor or magistrate has a grudge against someone and wants to deal with him, he cannot get to revenge better than under the name of his office and duty to punish evil; as this happens much in the world now, since they have learned from our Gospel.
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have to cover and adorn their wickedness and mischievousness under the name of the divine commanded office; as they always make God's name and word their cover of shame. But who can be for this and make the devil's children pious? Let every one who wants to be a Christian look to himself how he knows how to answer for it; for God will not be deceived, who will help the innocent in his time when injustice and suffering occur, and will also find the others well with his punishment. St. Peter continues:
But he puts it in the home of the one who judges rightly.
Who told St. Peter what thoughts Christ had on the cross? Now he said that he did not reproach, nor did he think of revenge, but on the contrary he showed vain love and good to his poisonous enemies; how, then, did he put up with such wickedness? He never had to say yes to it, nor praise it, that they crucified and murdered him without any guilt. For they must not bring this about, the devil with his scales, nor do the thing so that they would put Christ and his saints to all torture and torment, and they should not only suffer this patiently and not desire vengeance, but also give them thanks and praise for it, as if they had done right and well. No, this is not to be done in any way. For how could this be called innocent suffering if I myself had to confess and say, "It is right and well done for me"? Therefore St. Peter himself in this epistle several times admonishes the Christians that they should not suffer as evildoers, thieves or murderers etc. But if I suffer innocently and am wronged, I must not approve of it, nor strengthen my enemy in his sins; for in so doing I would have taken them upon myself and made myself guilty; so the devil, the pope, the tyrant, would have a good cause, and would gladly have it so. For they are not satisfied with murdering innocent people; they also want to have done right, and to be known by us that we have done wrong. That is what the wicked devil does, and not a Christian heart.
(33) Yea, it is written (they say), Ye shall suffer, and not return, but give thanks unto God, and pray for the enemies also. Yes, this is true; but it is much another to suffer patiently, and to grant good also to the enemies, and to pray for them; and another to say that they do right. For I must not forsake the confession of the truth, and stand on my innocence both with heart and mouth; and though they will not hear the word, yet let my heart bear me witness that I am wronged, and suffer rather that they should slay me ten times, than condemn me myself against my conscience. Therefore Peter also added this little piece, that Christ neither reproached nor threatened, but nevertheless did not approve of what they did to him. Well then, how shall we do? If we are to suffer, and yet wrong our enemies, they do the contrary, wanting to have the name and fame before all the world that they do right to us; yes, wanting to have done a great service to God, as Christ says elsewhere, if they murder us. Who then will judge and separate here?
34 Here St. Peter speaks of Christ: "He brought the matter home to him who judges rightly. How should he do otherwise? If he knows that they have wronged him and want to do right, and there is no judge on earth, he must let his heavenly Father, the right judge, have it; For he saw that the sin and blasphemy would not go unpunished, and that the sentence had already been passed, the sword sharpened, and the angels commanded to turn Jerusalem back; just as before his suffering, when he entered Jerusalem and looked upon the city, he proclaimed beforehand and wept over it; therefore he also prays for them, saying: Dear Father, I must bring these things home to you, because they will not hear nor see what they do; for I know well that they will only thereby run into your wrath and terrible punishment: but I pray that you will forgive them for what they do to me. As they would be forgiven if they had still wanted to convert after the apostle's sermon, and had not continued to hear his word.
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and thus would have led the final punishment over themselves unrepentantly.
35 Behold, so shall we do in our affliction, not approving nor consenting to what they do unto us, neither seeking vengeance; but bringing the matter home unto God, who shall judge it well. For we cannot maintain our right before the world; therefore we must leave it to him who judges rightly and does not let such blasphemy and persecution of his word and of the faithful go unpunished. Let us pray for them, that they may be converted and escape the wrath and punishment to come, as we do. If it is possible that some of the bishops and tyrants who persecute the gospel will be converted, we ask and desire this from the bottom of our hearts; but if it is not possible (as is now, unfortunately, to be feared, because they have been admonished so long and so much, asked for and offered the best, and yet they rage wantonly against the known truth), then we must also leave them in the hands of God's judgment; what more shall we and can we do? For I am certain that the present overpowering persecution and blasphemy of the Gospel will not remain unpunished: it must finally stand in court, that is no doubt, the papacy and Germany must hold. We still preach, admonish, ask and plead that they repent: but since they do not want to convert, but only strengthen themselves in their unrepentant nature, what else can we do, but also say: Dear God, the matter is commanded to you, you will and can punish them; and, alas, all too terribly!
(36) Behold, this is the example of Christ, set before all Christendom, and made an image for it to follow, and to prepare itself, as St. Peter says elsewhere, with the same mind and thought, so that it also may suffer and think: If Christ, my Lord and Head, has suffered for me with such great patience and meekness, how much more shall I do it! For what harm can such suffering do me, since I know that it pleases God? Not that it is so perfect and delicious in itself, but precisely for the sake of the dear Savior, that he suffered for me. So I also know that my persecutors have behaved abominably against God.
and run into his wrath and judgment; why should I be impatient or desire vengeance? I have already been honored too much by God, that he put up with my suffering and smelled too high of my enemies. What good will it do me if they have to burn in hell forever? I would much rather pray and do what I can so that they may be converted. But if this does not help and they do not want it any other way, then I must also let it be placed in his home and ordered.
Who Himself sacrificed our sin in His body on the wood, that we might be freed from sin and live unto righteousness.
(37) There you hear the right preaching of the Passion, as St. Peter not only teaches the one part of the Passion of Christ, but puts both together, namely, the power or benefit, and the example; as St. Paul also uses to do. For here he makes it a sacrifice for our sin. This is a work that pleases God so much that he is reconciled by it and accepts it as payment for all the sin of the world. Now God's wrath against sin is so great that no one can turn it away except the eternal Person, God's Son Himself, who must Himself become the sacrifice and have His body nailed to the Cross. This is the altar on which the sacrifice was burned out and consumed by the fire of His causeless love, for which the high priest himself had to be the sacrifice. For no one else on earth (because they are all sinners and unclean) could offer God His dear Son, who is without all sin; as against this the antichrist's priests brazenly boast about their mass. Now, by this single sacrifice our sin is taken away and grace and forgiveness are acquired for us; which cannot be received by us in any other way than by faith.
(38) He shows here especially the final cause of what such a sacrifice, done for us, is to accomplish in us, and what is the fruit of the passion or suffering of Christ, so that such things may not be forgotten or neglected to be taught in Christendom.
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Christ, he says, took our sin upon himself and suffered in such a way that it was only due to him that it should be called a sacrifice for all our sins. But such a sacrifice was not made so that we should remain as we were before, but so that we might finally be freed from sin and no longer live in sin but in righteousness. For if sin is sacrificed through him, it must also be killed and purged; for "to sacrifice" means as much as to slay and strangle. For in the Old Testament all sacrifices had to be slain and killed before God. But now that it is killed, it is not killed for us to remain and live in it.
(39) Therefore it is not valid to interpret the salvific doctrine of the grace of Christ and the forgiveness of sin to mean that we should continue to live as we lived before and do as we please; it does not follow, says St. Paul, Romans 6:1, 2, 6, 7, 8, that since we are now under grace and have forgiveness of sins, we should therefore live in sins. For how should we live in sin, to which we have now died? For this very reason we have died to it, so that it no longer lives and reigns in us. For this very reason also it was slain and killed in Christ in his holy body, that it also might be killed in us,
(40) Now see for thyself how thou believest and livest, that such a work of Christ's suffering may also be manifested and accomplished in thee. For if thou hast rightly apprehended it by faith, it shall also prove to have power in thee to subdue and slay sins, as they are already slain and dead by his death on the cross. But if thou continue in sins, thou canst not say that they are dead in thee, and only deceivest thyself; yea, thou makest a lie of thine own testimony, which thou boastest of Christ, in whom all sins are dead, and yet live so strong in thee. For it is good to reckon that sin cannot be put to death and yet live in us; to be rid of sins and still be stuck and imprisoned in them; as is also said above.
41 Now both these things shall be found in us, saith St. Peter; that we believe that Christ hath put to death sin by the sacrifice of his own body, and redeemed us from it; which we could not do with all our body and life; and that now being put to death by him, we also shall be more and more freed from it in our body, and live unto righteousness, until we utterly and finally depart from it by death. Therefore if thou hast been an adulterer, covetous, envious, wicked, etc. all these things shall now be dead, slain by Christ, and given unto thee through the faith of his sacrifice, and shall henceforth cease from thee also. If this does not happen, then you do not have to boast about Christ and faith. For though he died for thee, and though thy sins should lie upon his neck, and be slain, yet thou art not rid of them, because thou desirest not to be rid of them, neither fasting and keeping Christ with his treasure by faith, nor in his example by life and work.
Forty-two, here you speak: Teach thou thyself that we are all sinners, and that no saint on earth liveth without sin. For we must ever confess this article: I believe forgiveness of sins, and pray: Forgive us our trespasses. Answer: Yes, indeed, you will not be able to do this on earth, that you should be completely pure and without sins, otherwise you would not be able to do anything by faith and Christ. But this is not the opinion that you would always remain as you were before you received forgiveness of sins through faith; for I say of such sin, which you knowingly and willingly follow, and for which your own conscience punishes and condemns you; this shall be dead in you, that is, that you shall be found so that it does not rule over you, but that you rule over it, and resist it and begin to kill. And if thou ever fail or stumble, that thou mayest soon stand again upon thy feet, and take forgiveness, and begin again to slay.
By which wounds you have been healed.
- he cannot praise and extol the suffering of Christ highly enough, leading here to
562 L. 8, 260-262. on the other Sunday after Easter. W. XII, 745-748. 563
approaching the whole 53rd chapter of Isaiah. And see how he always clearly sets the two parts together, in which the power lies, so that he may rightly distinguish our work, which follows his example, and Christ's merit, which faith takes hold of. First, He sacrificed our sins on the cross, and we were healed by His wounds. This is the main part, which belongs to Him alone, so that we must teach and believe purely and unadulteratedly against the devil and his mobs, so that we may keep Christ's honor and office pure, in which our salvation stands. But the other part must not be forgotten either (for the sake of false Christians who hear only the first part and do not improve): that if we are now free from sin and saved, we may not afterwards defile ourselves again with sins. For if these two things be not both done aright, then the harm is done on both sides: they that do our work alone corrupt the right doctrine and faith; and they that neglect the doctrine of the example of Christ corrupt the power and fruit thereof.
For you would be like the wandering sheep.
(44) Then he expresses it plainly, which I have said, that it is not our work nor our merit to be loosed from sins and death, but Christ's wounds and death alone must do it. It cost you nothing, he says, neither blood nor wounds; indeed, you could not do anything about it, for you were nothing but wretched, lost and forlorn sheep, separated from God and condemned to hell, and could neither counsel nor help yourselves. Thus all men are without and apart from Christ, as the prophet Isaiah Cap. 53, 6, from which these words are taken, says even more clearly: "We have all gone astray like sheep, each in his own way"; that is, as we lived and what we undertook, we would only turn further away from God; and Ps. 14, 3: "They have all gone astray, and are all unfit; there is none that doeth good, not even one" etc.
(45) Which is also evident from work and experience, how the world is always divided into so many and various idolatries or false worship and superstitions.
(even at the time when it should be best among God's people), one here, the other there, have run out, have always sought and sought where they might meet the way to heaven, and yet have only gotten further and further away. Like a sheep that has lost its way and strayed from the flock and its shepherd, the further it runs and hears the voice of the stranger, the more it goes astray; it scatters and flees until it perishes, unless it hears its shepherd's voice again. Therefore, no one may boast that he himself has taken the right path and earned God's grace and salvation from sins with his life; but all must confess and bear witness to the Scriptures that we have been vainly erring sheep, and have only continued to flee from our Shepherd and Savior until He has converted us to Himself.
But now you are converted to the shepherd and bishop of your souls.
- You have now heard the voice of your shepherd, who has brought you to himself out of idolatry and all kinds of error; you did not earn this, but it was earned for you through his wounds and blood; Watch therefore, and so live, he says, as sheep no longer erring and lost, but now converted and restored, follow their dear Savior; in whom you both have a godly shepherd who feeds and cares for you with all diligence, and a faithful bishop who looks to you everywhere to protect you and keep you with him.
These words are exceedingly sweet and comforting, although the fine word "bishop" has been shamefully obscured and corrupted by our idolatrous apostles and bishop larvae: just as they have also perverted and corrupted these words "clergy and church, worship, priest" etc. by their anti-Christian regiment. For "spiritual" should be called only those who are redeemed from sins by Christ's wounds and also live holy lives; but such a name has been given by the true Christians only to the smeared Pabst's platelets and pokers. So also, when we hear the word "bishop", we think no further than on the great pointed hats and
564 L. 8. 262. 263. third Sunday after Easter. W. XII, 748-751. 565
silver staves: just as if it were enough to put such larvae in the church, like the carved or hewn idols: as they are nothing better, except that they do more harm. But this is what the Scripture calls a true bishop, who is an overseer or guardian and watchman, as a houseman or doorkeeper in a city, or every magistrate and regent, who must always sit on guard and watch over country and city; and in former times there were such people who were bishops in every parish, and for this very reason they were called so, because their office was to watch over the churches, to guard and watch against the devil, false doctrine, and all aversions. Therefore St. Paul also reminds and admonishes them of this office Acts 20, 28: "Take heed therefore unto yourselves, and unto all the host, among whom the Holy Ghost hath made you bishops" etc. So they should still be (as in truth all are pious pastors and pastoral caretakers); but now it is nothing more in the whole papacy, but a mere name to the sin and shame of all Christendom.
- such a faithful guardian and right bishop and shepherd (for it is the same office and name) is Christ our dear Lord, who bears this name before all with all honor, for our eternal consolation, as the both to the right and to the wrong.
For if he were not there and watching, the devil would have long since torn us all away with the Word of God and the name of Christ. For if he were not there himself and watching, the devil would have long since torn us all away and erased us from God's word and Christ's name: as it is, where God is angry and turns away his eyes to punish the world's ingratitude, soon everything is in the devil's power; but where right doctrine, faith, confession and the use of the sacraments still remain and continue, that alone is this dear shepherd and bishop's guard and watch.
- And it is comforting that we have such a faithful, pious priest and minister in Christ (although, alas, even this fine name has been disgraced and despised for the sake of the shameful Pabst's cut plates), and we are such blessed sheep that we should have heartfelt refuge in this shepherd of ours, and may cheerfully take comfort in all our troubles; Surely he will take care of us with all faithfulness and defend, protect and guard us against the devil and all the gates of hell; as the entire 23rd Psalm beautifully and joyfully describes. Psalm sings beautifully and joyfully: "The Lord is my shepherd" etc.
*On the third Sunday after Easter. )
1 Petr. 2, 11-20.
Dear brethren, I exhort you, as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; and lead a good walk among the heathen, that they which speak evil of you, as of evildoers, may see your good works, and praise God, when it shall come to pass. Be subject to all human order for the sake of the Lord, be it to the king as the ruler, or to the captains as the messengers from him for vengeance on the evildoers, and for praise to the pious. For this is the will of God, that you should plug with good deeds the ignorance of foolish men, as the free, and not as having liberty to cover wickedness, but as the servants of God. Do honor to everyone. Love the brethren. Fear God. Honor the king. Servants, be subject to the lords with all fear, not only to the kind and gentle, but also to the whimsical. For this is grace, if a man, for the sake of his conscience, endures evil in the sight of God, and suffers injustice. For what glory is this, if ye suffer strokes for iniquity? But if you suffer and endure for the sake of good deeds, that is grace with God.
*) Called Jubilate. D. Red.
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This epistle also exhorts to good works, or fruits of faith, and goes through almost all classes, what every man's life and works ought to be. But first he exhorts Christians in general to live among the Gentiles, that is, in the unbelieving world, in such a way that nothing can reprove or punish them in truth; This exhortation leads them to remember (as he said before in the first and second chapters) that they were called to a living, immortal hope of an everlasting inheritance in heaven, and of eternal joy and blessedness, and that they are now redeemed and have obtained forgiveness of sins through the precious blood of Christ etc.item, that they have now become a holy nation and royal priesthood, to proclaim and praise God's grace, who before were not God's people and not in grace. This you have now received, he says, through the divine calling and the suffering of your Lord Christ; therefore think that you also now live as those who now belong to heaven and are a holy people of God etc.
(2) For we have heard above how the two things ought to be with one another in a Christian, and to be carried on in Christian doctrine: first, faith, that we are saved from sins by the blood of Christ, and have forgiveness. Second, if we have this, that afterward we should become other people and walk in a new life; for in baptism, or when we begin to believe, we receive not only forgiveness of sin (which is the grace that makes us God's children), but also the gift that is to sweep out and kill the rest of sin. For sin is not forgiven us because we persist in it, says St. Paul Rom. 6:1, as the insolent spirits and despisers of grace pretend; but although sin is purged by Christ's blood, that we may not pay for it nor do enough, and we are now children of grace and have forgiveness, yet sin is not yet entirely purged and put to death in us.
(3) For there are two things, the remission of sins and the putting to death of sins, and both must be done against them that commit them.
For against the first, the pope and many others have taught to obtain forgiveness of sin by their own monkey play of their own chosen and invented works and their own satisfaction; as such error always lasts in the world from Cain, the first, to the end. After that, when such error is put down, false spirits are found on the other side, who have heard and boast of such preaching of grace, and yet get nothing more out of it; just as if it should be enough of that, and forgiveness should get nothing more out of us, except that we should remain as we were before, and afterwards have just as much as before; even as much as we knew nothing everywhere of Christ and the gospel. Therefore those who want to be Christians must also know and learn this, that now they have obtained forgiveness without their merit, that now they must not leave room and place for sin, but resist the former evil sinful lusts, and avoid and flee their works and fruits. This is the summa and opinion of this epistle.
- Now behold the apostle's word, how this fisherman of Bethsaida now has so much more understanding than before he walked with him before the resurrection of the Lord; For at that time he, together with the other apostles and all the Jewish people, had no other understanding of the kingdom of God or of Christ than that it would be such an earthly kingdom, where they would be rich and blessed peasants, citizens, nobles, counts and lords, so that all the goods of the world would be theirs, and the Gentiles would all be their servants and slaves, and no enemies, war, famine or misfortune would challenge them; but would have peace, good days, joy and gladness enough under their chief king Messiah. This was their hope and waiting, and they were full of sweet thoughts; as they are still drowned and drunk on this day in the same dream.
5 But here you hear St. Peter preaching the contradiction. Dear Christians," he says, "who have been baptized and called and brought to the kingdom of Christ, both royal and priestly, I want to give you a lot of advice.
568 2. 8, 268-267. on the third Sunday after Easter. W. XII, 783-756. 569
say more than you and I have thought and dreamed before. We are citizens, counts and lords in this kingdom, since Christ is the supreme king over all kings and lords, and in it there is all riches, joy and happiness, without end: but it does not go in a worldly way, as with earthly kings and lords. For you must also know that you are not such lords and sovereigns according to the world (just as Christ is not a king according to the world, and the kingdom of the world has no rhyme with his); but you must esteem yourselves strangers and sojourners in the kingdom of the world. Therefore I also exhort you, after you have become Christians and brothers of this eternal, heavenly kingdom, that you send yourselves into it and live for it as those who are no longer of this earthly world kingdom; and do not look upon this life on earth differently than a pilgrim looks upon the land where he passes through and his lodging place where he lies overnight: For there he thinketh not to abide, neither to be a mayor, nor a citizen; but taketh his meat and his supper, and thinketh to go out of the gate, when he is at home. In the same way, he says, you must look at your lives. For ye were not made Christians, that ye should reign and dwell here in the earth, as the Jews dream; for there dwelleth, and there are citizens, and there are rulers with Christians elsewhere, not in this world: therefore think, and be ye directed, as pilgrims in the earth, unto another land and possession, where ye shall be masters, and have a dwelling, where there shall be no strife, no calamity, etc. such as ye must suffer here in this inn.
Now, how does this happen in this life? Soon after, he says: "Be subject to all human order, be it to the king or to the captains"; item: "You servants, be subject to your masters, even to the unruly" etc. How do the two rhyme together, living in the regiment of kings and lords, and yet being pilgrims here on earth? How can we at the same time live here on earth with wife and child, house and farm, citizenship, authority, and yet not be at home here? Well, as I said, this difference was difficult for the dear apostles themselves, but for the Christians it should be,
especially now, will be easy. For Christ and the apostles do not want to reject the outward human life and rule, which St. Peter here calls human order, but let it stand and remain as it is, even let them remain under it and use it.
(7) But this is the difference, if we live here in such states and beings, that we nevertheless do not let this life be our kingdom and main treasure, as if we should have nothing more of it and wait for no better than we have here; as both the Jews and the Turks, who nevertheless believe in the resurrection of the dead, nevertheless dream so carnally of it, that there will be just such a life as now, without that there will be no more misfortune, persecution etc. in peace, pleasure and joy (the pope has an advantage, he believes with his holy Epicureans and sows nothing everywhere): but that every Christian in his state, be it lord or servant, prince or subject etc., and needs what God has given him, land, people, house and farm, wife and child, money and goods, food and drink; but not differently minded, that he is a guest here, when he takes his morsel of bread or short lunch, and keeps himself in this inn as a pious guest. So that he may be a king and lord, and lead his regiment and office with diligence and faithfulness, and yet say: I do not build anything on this being, for I do not think to stay here: I am now in foreign lands, and sit well at the head of the table in this inn; but he who sits down there has just as much here and there as I, for we are both guests here at the same time. But he who has appointed me to this business, to carry out his command, has commanded me to live piously and honorably in this inn, as befits a guest.
(8) So also the Christians in all the outer classes, masters, wives, servants, maidservants, shall keep themselves that they eat and drink on earth as guests, have and need clothes and shoes, house and yard, as long as God wills; but so that they may be skillful and ready to continue their staff when all this falls, and so pass through as the guest.
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through a house or town, where he is not at home; but so that he keeps himself honest and peaceful with those with whom he is, and is not too close to anyone; for it does not rhyme that a guest would want to live and rumble in a foreign house of his liking and courage; but it is said: If you want to be a guest, then you must also keep yourself peaceful and hospitable, or they will soon show you the gate or the tower (Thurn).
(9) Christians should know this, so that they can send themselves rightly into this life, and not sit down in it as if they wanted to stay here, or, like the monks, avoid the worldly positions and offices and flee, and run away from the world. For against all this, St. Peter says that we should not run one from another and live each one for himself; but remain with one another in all ranks, as we are joined together by God, and serve one another; and yet regard such a life as such a business, since we are not citizens nor native, but as a pilgrimage or journey, since we lie with one another in an inn overnight, eat and drink, and then have to leave again.
(10) For he who is in the lower or lower estate, a servant, a maidservant, or a subject of the authorities, let him not thus paw: Why should I trouble myself with the unpleasant housework or the work of the fields, and with heavy service? for I am not at home here, and can have it better: therefore I will leave everything and have good days (as the monks and priests in their estate have finely withdrawn from the world, and yet have mostly drowned themselves in carnal pleasures). No, it is not so; for if you would not suffer and bear such things as a guest must do in the inn and among strangers, you would not have to eat or drink with them. Likewise, he who is in the higher or lordly estate should not lie down here and strive to live according to his desires in vain pleasures and tranquility (because he has it better than others), as if he wanted to remain here forever; but rather think: This life is fleeting, and must be a journey and a wandering until we come to the right fatherland. But because God wants everyone to live here with
I will do what is required of me, faithfully serve my subjects, neighbors, wife and child, because I can, even if I have to leave this hour, and leave everything that is on earth. For even if I should die already now, I know, praise God, where I belong, since I am at home; but since I am still traveling here, I shall and will do what belongs to this citizenship on earth, and thus live with them, as is the right of this place, even until the hour when I shall step over the threshold, so that I may depart with honor and leave no complaint behind me.
(11) Behold, this is what St. Peter says should be the nature and conduct of every Christian on earth, that he may first know his true home or fatherland, which is through faith in Christ, by which we have become God's children and heirs of eternal life and citizens of heaven, as we also sing about: Now we ask the Holy Spirit for the right faith etc. when we go home from this misery. Which is consistent with this text, since it calls us pilgrims or pilgrims, who are here in misery, and now desire to go home and think out of the gate. Secondly, because we must be in this misery and are not yet at home, we must do the host all honor and the inn its right, and take for good what befalls us.
12 Thus Jeremiah the prophet exhorted his Jews, who were at Babylon in misery, and longed with great desire to return home, and almost despaired that they should be so long in misery and strangers, when many of their brethren were at home, and other prophets comforted and strengthened them, that they should soon come home, and therefore set about building the land, and seeking their food. To these he writes Jer. 29:10, 5, 6, 7: that they should have patience; for they would not soon return home, but after more than seventy years. But, saith he, do to him thus: Though ye be in misery and imprisonment, build ye houses to dwell in; plant ye gardens, that ye may eat the fruit thereof; take wives, and beget sons and daughters;
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Take wives also for your sons, and give husbands to your daughters, that they may beget sons and daughters; that yours may not be few, but may be many; seek the best of the city whither I have caused you to be carried away, and pray to the Lord for it: for when it prospereth, it prospereth you also. This was a vexatious sermon to them from this prophet, that they should still build houses there in their misery, and sit down as citizens of Babylon, and also marry and beget children, yea, even forgive their children, as if they would even remain there; And more shamefully, that they should pray also for the city and kingdom which held them captive; when they should rather have prayed that they might be delivered from them; as they hoped (put off by other prophets) that they would come home again about the second year.
13 Now how were they to do this? Those who were devout and faithful had to hope and wait that they would be redeemed and return home to their kingdom, and they could have neither joy nor pleasure in this misery; as they also testify and lament in the 137th Psalm at the waters of Babylon. Psalm by the waters of Babylon, how they wept and cried there, and could not rejoice one hour when they thought of going home, and for seventy whole years their hearts were always at the gate, so that they could not ask how they might build house and field and garden, and beget wife and child; And yet the prophet calls them to do all that a citizen there should and must do, and also to pray for their landlords (as for their neighbors and fellow citizens), that God may give peace and happiness to the city etc.
(14) Christians are also divided into two kinds of life or regiment. Here on earth we are not citizens, since the world dwells and has its home and kingdom of heaven. "But our citizenship," says St. Paul, "is with Christ in heaven," Phil. 3:20, that is, in that life of which we wait and hope to be redeemed, like those of Babylon, and to come to where we shall remain citizens and lords forever. But because we must remain in this misery and in our Babylon as long as God wills; so we shall
We shall do as they commanded, that we should live here with the people, eat and drink, keep house, cultivate the land, govern, and keep peace with them, praying also for them, until such time as the hour comes that we should depart thence.
(15) He who can thus order and distinguish between these things also knows how to deal with all kinds of evil spirits, who, against these things, create an abominable being, and either want to run away from the world and cannot get along with anyone, or begin to rumble against the worldly rule and order and tear everything apart, or, as the pope has done, even want to weave themselves into the world's rule under the appearance and name of Christianity and want to be lords in the world. For if we, as Christians, have forgiveness of sin, and are now God's people and the children of the kingdom, who no longer belong in this Babylon, but in heaven, we should also know that, because we have to live here among the strangers, we must keep godly, honest, chaste, common civil and domestic peace, and serve and benefit with our counsel and help, even the wicked and ungrateful; and in this always think and strive for our inheritance and kingdom, where we are to go.
- summa, a Christian should be such a man, says St. Paul 1 Cor. 7, 29. 30. 31. who has need of the world, and yet does not abuse it; who buys, and possesses, as if he did not possess it; who has wife and children, as if he did not have them; who builds, as if he did not build etc. How does this rhyme? So that one distinguishes between Jewish and Turkish (yes, also Papal), and Christian faith, that a Christian lives this earthly life, builds, buys, trades and walks with the people, and does everything that belongs to this life; but not differently, than as a guest, who does what the host wants him to do, and the country, city or inn's right and custom is, but does not set his date on it, but to stay with it and have no better. And so he goes through everything that is here on earth in the right way, that he has and yet does not have, needs and yet does not cling to it, and so deals with the temporal that he does not want the eternal.
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I do not want to lose that, but to leave it behind and forget it, and to always strive for it as the set goal.
17 Therefore these are great, foolish men, who pretend to run away from the world into a desolate or wild forest, and do not want to be nor live in your host, which they cannot do without, and yet must become their own hosts; for they must eat and drink, have clothes and a blanket, which they cannot ever escape, though they run away from all people. Nor is it to leave the world and flee, as they dream; but be thou in whatever state, life, and nature thou wilt (for thou must be, because thou livest on earth; so God hath not cast thee from men, but from among men, for every man was created and born for another's sake); wherefore, I say, and in whatever state thou art found, thou shalt flee the world.
18 How? Not by putting on a cap and crawling into a corner or wilderness, for in this way you do not escape the devil and sin, he will find you in the desert in a gray cap as well as in the market in a red skirt: but you must flee with your heart, so that it remains undefiled by the world, as the epistle Jacobi Cap. 1, 27. That is, that you do not cling to such worldly things, but hold to this doctrine of faith in Christ and wait for the eternal inheritance from heaven, and out of such faith and hope do your commanded office and work, which you have to do here; and yet say next to it: This is not yet my treasure and my chief good, for which I live (as the world, the Jews, the Turks, the papacy live for this alone); but I hold this temporal thing all as an inn, and flee it as a sojourner his lodging, who needs well his meat, his meat, and his lodging, and yet always flees his heart, and thinks from thence, since he belongs at home. But who would suffer such fools, who would go thus: I will not eat nor drink here, and will only act strangely, break windows, and throw everything over a heap; for I have no abiding here. etc. Yes, that is why
You shall use this inn, and take what is given you, that you may come again whither you think.
(19) So Christians also ought to think of the world for and out of this life, though they have house and home, wife and child; but only for this life, that they do it its due, and say beside it, Today I am here, tomorrow another; now I need this lodging, tomorrow another needs it; for I think not to abide here all. As St. Peter also says in the beautiful sermon on the day of Pentecost, about David, who was a holy king. "David", he says, "did not go to heaven, but having served the will of God, he fell asleep" etc. For he does not want to reproach his office and rule, as if he had done wrong in it; but adorns it with honest words: "He was a king, and did not throw away his crown and royal glory, but kept it; and thus kept it as an office, which God commanded him to administer, and thus served God; as a pious lord and every one in his office and position should do, so that he thinks: He is not set to live and do as he pleases, but only to serve God in it while he is here, since he does not have his permanent being, as a stranger who comes among other guests, and lives to serve and please them, and does as they do, and where there is danger or need, runs to help save and defend.
20 Thus King David kept his kingdom, and all that God had given him, not for his proper glory, but for his service and ministry in this his pilgrimage; and in all this he remains a sojourner, as one who thinks to leave all this and seeks another. Therefore he also says Ps. 39, 13: "I am both your pilgrim and your citizen, like all my fathers." How? Shall such a glorious king speak thus? Is this a sojourner who sits in a royal throne, a lord over land and people, of whom over twelve times an hundred thousand men were numbered by him? Well, he says he serves God in his kingdom, as a sojourner on earth, placed there by God; but besides this also
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God's citizen is in another being and life, which he considers more glorious and better than his crown and all the glory on earth.
(21) This then is the sermon of St. Peter, that he may exhort Christians to Christian life and works, now that they have been called and have come to glory, that they have become through Christ a royal priesthood, and such a people as are God's own and citizens in heaven; that they may also so live as sojourners here, and seek another eternal kingdom, that is, abstain from all fleshly or worldly lusts, and lead a good walk in all good works. And this is for two reasons: first, so that we do not lose what is spiritual and eternal by being carnal and following lusts; and second, so that God's name and our glory, which we have in Christ, may not be blasphemed among the heathen and the adversaries, but may be glorified by our good works. These are the most important reasons why and for what one should do good works, which should also admonish and stimulate us to do so most strongly.
22 For the first thing he saith, Let them therefore abstain from the lusts of the flesh, that they should war against the soul: wherefore he showeth that if a man resist not them, but will follow them, the treasure and inheritance which we have in that life shall be lost. For it does not add up, and cannot add up, that thou shouldest be called and be a sojourner on earth, seeking after another better, and yet live in these fleshly lusts, no otherwise than as if thou wouldest abide with the world for ever. Nay, it is said, If thou wilt have one thing, thou must leave the other; but if thou shalt forget thy country, and lie drowned in this fleshly life (as
the world and the Gentiles live, without faith and hope of eternal life), you will not come to that either, because you despise it yourself and throw it away. Therefore here must be a controversy, that the lusts of the flesh may be resisted: for they also, saith he, fight against the soul, that is, against the faith and good conscience of man; that where they prevail, the spirit and faith are lost; but if thou wilt not be overcome, thou must also manfully resist them, and think that thou mayest overcome, and obtain thy spiritual eternal good. This is one cause of our own distress.
- the other is that God's glory is also in our life on earth, namely, that the mouths of the enemies are not opened for the sake of it and cause is given to blaspheme God's word and name; but that we with our confession and whole life praise him, so that others may also come to it, and together with us recognize and honor him; as Christ Matth. 5:16: "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
(24) Therefore St. Peter goes on to tell of some good works of Christians in all ranks, especially of those who are subjects or servants of the authorities, as servants and maids, as it was at that time that Christians had to be subjects and servants of pagan and unbelieving lords. And exhort them to live in such a way that God's name may be praised. And where they have to suffer violence and injustice, that they have patience and do not do evil again, as we have heard in the next Sunday epistle that follows this one. But all the pieces of this narrative of good works would now go on too long.
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On the third Sunday after Easter.
Second Sermon.
1 Cor. 15:20-28.
But now is Christ risen from the dead, and become the firstfruits of them that sleep. For by one man cometh death, and by one man cometh the resurrection of the dead. For as in Adam they all died, so in Christ they shall all be made alive. But each in his own order. The firstfruits Christ, then those who belong to Christ when he comes. After that the end, when he will hand over the kingdom to God and the Father, when he will abolish all rule and all authority and power. But he must reign until he puts all his enemies under his feet. The last enemy to be abolished is death. For he has put all things under his feet. But when he says that all things are subject to him, it is evident that he is excepted who has put all things under him. But when all things shall be subject unto him, then shall the Son himself also be subject unto him that put all things under him, that God may be all in all.
To the reader.
We have not wanted to throw away the common Sunday epistles, as they are usually read, until this time, especially because some of them are beautiful and useful. However, one could have had a different choice and order of them; for, among others, St. Jacob's Epistles are also included for the two following Sundays by those who distributed the Epistles in this way, and only saw to it that something was taken from each apostle, and St. Jacob was kept and placed among the most prominent, which is not the apostle's and is far from being equal to the other apostles. It would be better, however, to do justice to this time, and between Easter and Pentecost, like
The first chapter of the first epistle of St. Paul to the Corinthians, which deals with the resurrection of the dead, is the entire fifteenth chapter. Therefore we will henceforth order the same chapter for this and the following Sundays, as we intend to keep it; so that those who wish may also use it in this way. But this is not to prevent those who ever wanted to keep the old previous order. But because the whole of the fifteenth chapter to the Corinthians is abundantly laid out with special sermons, and according to length, we will command every one to read it.
*On the fourth Sunday after Easter. )
1 Cor. 15, 35-50.
But will anyone say, "How will the dead rise? and with what kind of body will they come? You fool, what you sow will not come to life unless it dies. And that which thou sowest is not the body that shall come to be, but a mere grain, that is, wheat, or the other one. But God gives it a body as he wills, and to each of the seeds his own body. Not everything is
*) Called Cantate. D. Red.
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Flesh is not one flesh, but another flesh is of men, another of cattle, another of fish, another of birds. And there are heavenly bodies, and earthly bodies. But another glory have the heavenly, and another the earthly. The sun has a different clarity; the moon has a different clarity; the stars have a different clarity; for one star surpasses the other in clarity. So also the resurrection of the dead. It is sown corruptible, and will rise incorruptible. It is sown in dishonor, and will rise in glory. It is sown in weakness, and shall rise in power. It is sown a natural body, and will rise a spiritual body. If one has a natural body, he also has a spiritual body. As it is written, "The first man Adam was made in the natural life, and the last Adam in the spiritual life. But the spiritual body is not the first, but the natural, then the spiritual. The first man is of the earth, and earthly; the other man is the Lord from heaven. As the earthly is, so are the earthly; and as the heavenly is, so are the heavenly. And as we have borne the image of the earthly, so shall we bear the image of the heavenly. But of this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither shall that which is corruptible inherit that which is incorruptible.
This epistle follows directly on from the one we have set out from this chapter on the resurrection of the dead on the previous Sunday, and in it St. Paul deals with the question: How will things be in the resurrection of the dead, and what kind of bodies will we have? This epistle is also sufficiently explained in the sermons on this whole chapter, which may be read there by those who wish; for it would be too long to put it all here. But because from time immemorial
On this Sunday, the Epistle of Jacob Cap. 1 was read, which is also a good teaching and admonition, so we want to let it run along for those who still want to keep it, and say something about it, so that it will not be considered as if we wanted to reject it; although the epistle was not written by an apostle, nor is it entirely in accordance with the right apostolic manner and style, and the pure doctrine.
*On the fourth Sunday after Easter. )
Second Sermon.
Jac. 1, 16-21.
Do not be mistaken, dear brothers. All good gifts and all perfect gifts come from above, from the Father of lights, with whom is no change, nor change of light and darkness. He begat us according to his will by the word of truth, that we should be the firstfruits of his creatures. Therefore, brethren, let every man be swift to hear, slow to speak, and slow to wrath. For the wrath of man does not do what is right in the sight of God. Therefore put away all filthiness and wickedness, and receive with meekness the word that is planted in you, which is able to save your souls.
(1) This epistle is written to all Christians, especially at the time when they were suffering great and much persecution from the
*This sermon is first printed in "Zwo Predigten vom Zorn. D. Mart. Luther. Wittenberg M. D. XXXVI." - Cf. Erl. 8, 277. D. Red.
unbelieving world, as St. James soon shows at the beginning, when he says in v. 2, 3, 4: "Dear brethren, consider it a joy when you come into various temptations, and know that your faith, if it is righteous, works patience; but let patience remain firm.
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until the end" etc. Item, afterwards he speaks v. 12 again: "Blessed is the man who endures temptation" etc.
(2) Now there are two things which men take away from the gospel: one is called wrath and impatience; the other, evil desire. He speaks of these two things in this chapter. The wrath comes from this, he says, when you are persecuted, that for the sake of the Lord Christ you should leave goods and honor, life and limb, and be fools, footstools and cinderblocks to the whole world; this grieves you and makes you lazy, so that you become unhappy and discontented, because you feel and see that those who persecute you, who have good days, soar in honor, power and riches, and you alone must suffer forever. Therefore also St. Peter 1. ep. cap. 3, 10. exhorts from the 34th Psalm v. 14. 15.: Whoever wants to be a Christian must be so skilled that he departs from evil and does good, and pursues peace, and can hold his tongue and shut his mouth, so that he does not curse or become impatient, but gives the matter home to God. Well, this piece frightens and pulls back a lot of people who are otherwise well attached to the Gospel, but cannot suffer or bear the harm and shame they have to bear for the sake of it. Otherwise the world would have long been full, full of Christians, if the dear holy cross had not been laid upon it, or if it could overcome wrath and impatience; but for the sake of this they step back, and say: Before I will suffer this, rather will I remain with the great multitude; as it is with others, so it is with me etc.
The other piece is called the lust of the world, and as St. James calls it, "uncleanness," which is also a common plague, especially of the great multitude; and comes from this, when they have heard the gospel, that they think as soon as they can, and do not regard it any more; and so they go and drown themselves in the lust, hope, and avarice of the world, thinking only how they may get rich and have good days.
4 Now we see this enough before our eyes, and be concerned that we will not fare better than the apostles and prophets, and will probably remain so among the people;
But so we must always urge both ourselves and others to guard diligently against the two vices, especially that of not being angry and grumbling out of impatience with God, and that we also be gentle with people, so that anger may be subdued and restrained everywhere, and patience and gentleness may reign among us as Christians.
(5) This is where this whole chapter is going, as I have said, and here it sets forth the reason why we should be so patient and not get indignant against those who do us all harm, and especially against those who despise the word of God and are ungrateful, or even persecute them. This is the reason," he says, "that you should know what goods you have from God, coming down from heaven, namely, all kinds of good and perfect gifts. etc.
(6) Therefore weigh these things with one another, and ye shall find that ye are much more abundantly supplied with good things, than ye are able to be abundantly supplied with shame and hurt. Therefore, when you are challenged by the world and provoked to impatience with ingratitude, contempt, and persecution, hold against them the good and comfort you have in Christ and the gospel, and it will soon be found that you have rather to have mercy on those who would harm you than to grumble and be angry with them.
- Likewise also those who live in worldly lusts, and as he calls it, "uncleanness," you will not esteem worthy to be moved by their doings to fall away from the gospel after them, as they have nothing but a shameful party against your glorious, divine goods and riches; Remember therefore, and be not deceived, neither by the wickedness of the world, which doth you harm and grief, nor by the happiness and welfare of them that have the money and goods of the world, and live in ease and all pleasure; but take hold of your eyes, and see what you have against them of the Father of his divine goods and perfect gifts. etc.
- "Good gifts" we want to distinguish the goods that we have here in the-
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perfect gifts", which we have to wait for in the life to come; as he also shows himself by saying: "Through the word of life he has begotten us, that we might become the beginning or firstfruits of his creatures, and new men" etc. Understand and grasp with these words: "good and perfect gifts", all the good that we have already received from God and are still to receive both here and there.
(9) Now, if we Christians could count and weigh against one another what treasures and abundant goods we have (I will not speak now of earthly, perishable and changeable, as, temporal goods, honor, healthy body, etc., but of the spiritual, eternal goods which we have in Christ), we would soon conclude that they exceed more than a hundred thousand times all that the world has and can boast of. There are some who would give many thousands of guilders to see with both eyes, and count it so dear that they would gladly lie ill for a year or suffer great harm, and the harm does not move them as much as the good they would like to have. But of this, as I have said, we will not speak now, even though the loss of bodily goods is never so great as the good we have in return; for who can pay or earn one of the very least of God's gifts (than that he may see the light or the dear sun one day), if he should also suffer ten times as much for it? And as long as you have this bodily life, you still have the greatest treasure, which far outweighs all gold and silver, and all the misfortune you may suffer. But we are now really speaking of the goods which we have through the resurrection of Christ, of which it is said at this paschal time, "All good and perfect gifts come from the Father of lights." For he hath begun to build and to make us his own children and heirs; which is done, saith he, by the gospel, which he calleth "the word of truth."
(10) What then have we therein? Already so much that our hearts may be enlightened and rejoice, and we may depart from all sin,
The truth is that a Christian can judge all sects and doctrines of the devil that may come upon the earth. Is this not a precious treasure and gift, that we are so enlightened and taught by God, that we can rightly judge all doctrine and life on earth, and tell and instruct everyone how they should live, and what they should do and avoid? Therefore we may well boast that we also have a father here on earth, who is called the Father of Light, and receive such goods from him, for which each one should gladly give his body and life. What would I myself have given in my darkness, that someone would have delivered me from the fearful keeping of the mass and other abominations; item, from the torture and fear of my conscience, from which I could have no rest; or would have taught me that I had understood a psalm rightly; I would have liked to crawl after it on earth, until the end of the world. Now we have, praise God, such a high treasure in abundance, namely, the same blessed light, the dear dear word; what is all suffering and misfortune against this light?
(11) Secondly, we also have a good cheerful conscience, which can stand against all terrors, sins, and temptations, and hold out the sure hope of eternal life. These are the high glorious gifts and goods, the gospel, the dear baptism, strength of the Holy Spirit, and comfort in all opposition. Now what is it, if someone does you a little harm, or takes something from temporal goods, against these? Or why will you grumble and be angry, because you have such divine goods, none of which can be taken away from you or lessened, even here in this life? If then thou must leave behind money, goods, honor and favor, think, I have a treasure which is far dearer to me than all the honor and goods of the world. Item, if you see another in great splendor, lust and boldly live according to his will: what does he have? A miserable party and beggarly bread; but I have the divine grace to know his will and his work, and all that is in heaven and earth.
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You have received ready from the Father of Light for great glorious goods.
12 But it shall not remain so; but ye have yet to wait for the right perfect goods and gifts. For it is now so done on earth that we are always imperfect, that we cannot know and grasp our treasure as we would; for we are still only the firstfruits of his creatures. He has begun in us, but will not let us remain so; but if we continue in the faith, and are not turned away by anger or impatience, he will bring us to the right eternal goods, which are called perfect gifts, where we shall never err, nor stumble, nor be angry, nor sin.
This will then be called a being, he continues, since there will be no change nor alteration of light and darkness; that is, it will not change nor be so inconstant as is now the case in the Christian life: today happy, tomorrow sad; now standing, soon falling etc. Just as it changes and is always changing in the natural and worldly being: now light, soon dark; now day, now night; now cold, now warm; now mountain, now valley; item, today fresh, tomorrow sick etc. All these things shall cease, and there shall be such a being, that there shall be no such change; but good continually and eternally, that we shall behold God in majesty without ceasing, and there shall be no darkness, no death, no plague, no weakness, but only light, joy and blessedness etc. You must look and think when the world displeases and provokes you, either to anger or to evil desire; namely, after the high heavenly goods, which are certainly promised to you, and your Head, Christ, has already placed Himself there, so that He may also bring you there completely; they shall be much more precious and dear to you than these earthly ones, which we all have to leave behind us.
(14) This then should be the thought and practice of Christians, that we learn to esteem our goods and treasures glorious and great, and give thanks to God for the grace and gifts we have begun to receive, such as right knowledge and understanding, righteousness, life, and always look and strive for that which is perfect.
Come also, that we may be freed from and rid of the imperfect and frail nature which we now bear by the neck, and which always drags us down, that we may be easily moved to fall from the gospel. And the dear holy cross and persecution should help us and give us cause for this, as well as the irritation and examples of the world, when we see how the poor people are so slovenly tearing themselves away from the word and faith, in which they would have unspeakable grace and goods, for the sake of their powerless begging, which they hunt down here.
(15) Therefore he says: "Why do you want to worry about the goods on earth, which, although they are given by God, are perishable and cannot remain for long, and not rather rejoice and take comfort in the high heavenly goods, which you already have in abundance and cannot be taken away from you? And transfiguring this, he goes on to say, "He begat us willingly," or according to his will, "by the word of truth."
(16) This is the first and most high thing that he has done and given us from above, that he has begotten us and made us his children or heirs, that we are and are called children born of God. How or by what means did this come about? By the word of truth or true word. Hereby he looks and pushes far and wide at all the sects and cults, which also have a word and almost boast of their doctrine; but it is not the word of truth that makes God's children, for they teach nothing, nor do they know anything about how we must be born of God into children through faith; but only babble much about our own works, which we do as we were born of Adam. But we have such a word that we know that God makes us his dear children and righteous by this, if we believe in it, not by work or law; for a Christian should be such a man who has it by birth; it cannot be carved nor mended with works; like Moses' disciples and all teachers of works, who want to do it with territories, and drive out here a work, there a work, and yet do nothing; but new men belong to the same church.
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to those who are called born children of God, as it is also said in John 1:1,2.
(17) These are the ones, says St. John there, who believe in the name of Christ, that is, who cling with their hearts to the word (which he praises here as a great, powerful gift), that God through Christ forgives their sins and accepts them into grace, etc., and remain with it in all kinds of temptations, sufferings and hardships. You already have such a treasure in the Word here on earth. Since he has so highly pardoned you, that you are now his born children, how should he not also give you everything else?
(18) Now, where did you get this? Not from your own will or ability and deeds; otherwise I and others would have obtained it by so many works that we have done in monasticism, even without the word; but from or through his will, he says. For this never came into any man's heart or mind, that we should therefore become children of God; it did not grow in our garden, nor spring from our fountain; but came down from above, from the Father of lights, who revealed it to us by his word and the Holy Spirit, and gave it to our hearts through his apostles and their descendants, from whom the word came down to us. Therefore it is called, not acquired by our doing nor merit; but given to us by his fatherly will and good pleasure, out of pure grace and mercy.
19 "And so we have become," he says, "the firstfruits of his creature," that is, a newly begun creature and work of God. Hereby he separates his creature from the world or human creatures, as also St. Peter does 1 Petr. 2, 13: "Be subject to all human creatures", that is, what men command, order, create and do: just as a prince makes a governor, bailiff, scribe, and what he wants that men can create and do. But God has another new creature and creature, which is therefore called that it was created by Him and is His own work without any human effort or ability. Therefore, a Christian is called a new creature of God, which he himself makes, above and apart from all others.
But so that it is now only the beginning and dawn, and he is working on it daily until it will become a completely divine creature, pure and bright like the sun, without all sin and infirmity, and completely burning in divine love.
(20) You should consider all this and think about what great good and honor and glory has already been given to you by God, that you have been made heirs of the life to come, where there shall be no imperfection nor change, but only a perfect divine being, as He Himself is. Therefore, do not be moved to anger by the poor, miserable beggar, whom the world seeks; but rather rejoice in the divine goods and thank God for having made you worthy of them, and despise everything that may happen to you here, whether sweet or bitter. For what is all suffering on earth, says St. Paul, but a moment, compared to the future eternal glory that will be revealed in God's children? Rom. 8, 18.
21 Therefore St. James concludes: "Let every man be quick to hear, slow to speak, and slow to wrath. That is, be quick to hear and to comfort, and not slow to murmur, curse, and rebuke against God and man. By this he does not forbid that we should not speak at all, nor reprove, nor be angry, nor punish, where God's command or necessity requires it; but that we should not be hasty and quick to do so for our own persons, though we are already provoked to it, and hear beforehand, and be told by the word; which is the right or true word, which we should always allow to govern and guide us, and from which all that we should speak, and what we should reprove or punish, should proceed. And adds to it the reason: "For the wrath of man does not do what is right in the sight of God"; which also the Gentiles have said: Ira furor brevis est etc., and experience testifies. Therefore, when you feel that anger is stirring within you, says the 4th Psalm, v. 5, do not sin, but go into your closet, be still for a little while, and do not let your anger so hurry you that you then do, "Go away.
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Do not be so quick to do harm or disgrace, or to give evil words, that you soon become indignant and inflamed; but see to it that you overcome the irritation and do not give in to it.
(22) Now this is the first thing, that Christians should beware lest they fall into wrath and impatience; but consider what great goods and gifts they have, which are not equal to the goods and nature of all the world.
23] In the same way he speaks of your other piece and says: "Therefore put away all uncleanness and all wickedness" etc. He calls "uncleanness" the unclean nature and life of the world in all kinds of pleasure, wantonness and evil. Such a nature should be far from you Christians, because you have such great glorious goods; which if you could look at and recognize rightly, you would regard all such worldly nature and lust as pure filth. As it is, and is called "impurity" against your good, perfect, heavenly gifts and goods.
(24) "And receive with meekness the word that is planted in you. You already have the word, which you did not think up or acquire yourselves, but which God gave you by grace and planted in you, so that it is abundantly preached, heard, read and sung among you (as it is now also among us by God's grace); so that there is no lack of it, praise God. But it is up to you to accept it and make use of it, and use it with gentleness, that you ever hold fast to it, and do not let it be taken away by anger and persecution or by stimulation to worldly pleasure, just as Christ Luc. 21, 19. also says: "Take hold of your souls with patience." For it takes gentleness and patience for anyone who wants to win over the devil and the world; otherwise, if we want to fight and fight with them, we cannot keep the word. We should fight and fight against sin, but if we want to quarrel with them, we cannot keep the word.
If we put them to sleep, cool our troubles and take revenge on them, we will get nowhere and lose our treasure, the good word. Therefore receive it, because it is planted in you, that you may keep it and bear its fruit in you.
(25) For it is such a word, saith he in conclusion, "which is able to save your souls: what more want ye then? You have the word and the promise of all divine goods and gifts; so it can make you blessed, if you only cling to it. Why do you ask about the world and all that it can do, whether good or bad? What can it harm or help you, because you keep this treasure? And notice here that he gives the oral word or preached gospel the power to save our souls; just as St. Paul praises the Romans in the first chapter, v. 16, in the same words, that the gospel he preaches is a power of God that saves all who believe in it.
(26) These things are planted among you and in you, so that you may be assured of your salvation and hope for it; but see whether you will be driven by it or turn away from the wrath or uncleanness of this world, or accept and keep with patience and purity the same word that God has so graciously and abundantly given you without your labor or merit. What would others do if they had or could know such treasure? How many things have been done and are still being done by those who do not have the word and yet work according to it, so that they would gladly go to heaven and be saved, and yet cannot attain it, even though they have tortured themselves to death and have instituted and practiced all the services of God. Would you not rather stay with the word and keep this treasure, so that you may be God's children and your souls may be saved, because you let the world snatch you away by its persecution, lust and impurity, so that it may deceive itself into destruction and perdition?
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*On the fifth Sunday after Easter. )
1 Cor. 15, 51-57.
Behold, I tell you a mystery: We shall not all sleep; but we shall all be changed, and that suddenly in a moment at the time of the last trumpet. For the trumpet shall sound, and the dead shall rise incorruptible, and we shall be changed. For this corruptible must put on the incorruptible, and this mortal must put on immortality. But when this corruptible shall put on incorruption, and this mortal shall put on immortality, then shall be fulfilled the word that is written, Death is swallowed up in victory. Death, where is your sting? Hell, where is your victory? But the sting of death is sin; but the power of sin is the law. But thanks be to God, who has given us the victory through our Lord Jesus Christ.
This interpretation of the epistle is also found in the sermons on this chapter.
*Called Rogate or Vocem Jucunditatis. D. Red.
On the day of the Ascension of Christ.
Acts 1, 1-11.
I have spoken the first, dear Theophile, of all that Jesus began both to do and to teach, until the day that he was taken up, after he had commanded the apostles (whom he had named) by the Holy Spirit, whom he had manifested alive after his passion by many things; and he was seen among them forty days, and talked with them of the kingdom of God. And when he had gathered them together, he commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which ye have heard (said he) of me. For John baptized with water: but ye shall be baptized with the Holy Ghost not many days hence. And they that were come together asked him, saying: Lord, wilt thou at this time restore the kingdom to Israel? And he said unto them: It behooveth you not to know the time or the hour which the Father hath reserved for his power: but ye shall receive power from 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 spoken these things, he was lifted up to be seen, and a cloud took him up from before their eyes. And as they looked after him toward heaven, behold, there stood by them two men clothed in white, which said also, Ye men of Galilee, why stand ye looking toward heaven? This Jesus, who is taken up from you into heaven, will come as you have seen him going into heaven.
This epistle is nothing other than the history or story of how Christ visibly ascended into heaven, and is in itself clear and easy to understand. But what is to be said of the article of Christ's ascension, we will save for the other sermons on the feasts of Christ throughout the year, since each article is also to be spoken of Christ in particular.
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*On the Sunday after the Ascension of Christ. )
1 Petr. 4, 8-11.
Be therefore temperate and sober in prayer. Above all, love one another fervently, for love covers the multitude of sins. Be hospitable to one another without murmuring. And serve one another, each with the gift he has received, as good stewards of the many graces of God. If anyone speaks, let him speak as the word of God. If anyone has an office, that he may do it as of the ability which God has to offer, that in all things God may be glorified through Jesus Christ, to whom be glory and power forever and ever. Amen.
This piece is also an exhortation to Christian life and the fruits of the good tree, which is called a Christian, that is, one who through faith has redemption from sins and death, and has been placed in the kingdom of grace and eternal life, so that he may continue to live in this way, so that it may be felt that he has grasped this treasure and has now become a new man.
But he also tells of some good works, and especially in the first part he continues the exhortation he began in this chapter, that Christians should abstain from coarse things, from the carnal pleasures that go to excess in the world, from the wild, disorderly, pagan sow-life of gluttony, drunkenness, drunkenness, etc.; and exhorts them to be sober in prayer. For he wrote this epistle in part to those in Greece, among whom were the commoners also good fellows, who were only accustomed to feasting and being full; as we Germans are also blamed, and not without cause.
(3) In order that he may bring Christians from such vice to sobriety and temperance, he reminds them, as the apostles do in many other places, of their office and work, which is especially proper to Christians and the only right service of God, for which reason they are Christians and distinguished from all the rest of the world. This is to say: Christians should not lead such a pagan, nefarious life of gluttony, drinking, feasting and feasting; for they have something else to do, which is
*Called Exaudi. - This sermon appeared as a single print already in 1525. Cf. Erl. A. 8, 290.
D. Red.
is great: namely, first, that they become other people, and deal with God's word, by which they have and receive their new birth; second, now that they are born again, they have an enemy, that is, the devil and their own flesh (corrupted by the devil and filled with evil desires), since they must fight with it as long as they live on earth. Because they are placed in such office and battle, they must not be slothful nor sleepy, much less full and mad swine, who pay no attention to anything, nor think what they have to do; but be brave and sober, and always be skillful with God's word and their prayer.
(4) For these are the two kinds of weapons and weapons, that the devil may be beaten, and that he may be afraid of them: To diligently hear, learn, and practice God's word, to instruct, comfort, and strengthen himself with it; and secondly, when temptation and strife come, to lift up the heart to that same word, and to cry out to God and cry for help; so that both of these may go on forever, as an eternal conversation between God and man: either that he speak with us, as we sit still and listen to him; or that he hear us speak with him, and ask what we need. Be it so, then, that the devil is offended, and is not able to stand against it; therefore Christians should be equipped with both, so that their hearts may be turned to God for and against, keep His word, and pray with constant sighing an eternal Our Father. How then a Christian should be taught these things by temptation and adversity, so that he is always oppressed by the devil, the world, and the flesh, so that he always
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must be at the forefront, watch and look where the enemy wants to him, which also does not sleep for a moment nor celebrates etc.
(5) Now this is what St. Peter says here, that a Christian is such a man, who also with eating and drinking keeps his body moderate and sober, and does not load and spoil it with excessive eating and gluttony, so that he may be brave, sensible and able to pray. For he who does not take care to be sober and temperate in his office or position, but is a drunken sow and a daily drunkard, cannot be skillful either in prayer or in other Christian things; nor does he serve any other purpose.
(6) Here it would be necessary to preach and admonish us desolate Germans against our gluttony and drunkenness; but where would we take the sermon that would be strong and powerful enough to ward off the disgraceful sow-life and drunken devil among us? For it is, alas, now even with cloud-breast and deluge torn in, and everything flooded, and goes daily, the longer the more, through and through in all classes, highest and lowest, that all preaching and exhortation is much too weak, and almost to be silent about it, as that would be in vain and not heard, but despised and laughed at: as then the apostles and Christ himself proclaimed that at the end of the world such would reign, and for this reason exhorted his Christians Luc. 21, 34. that they take heed lest their hearts be weighed down with eating and drinking, and the care of this life etc., lest that day come upon them quickly and suddenly like a snare.
Now we Germans, because God has so abundantly given us the light of the Gospel at this last time out of great grace, should also improve ourselves in this matter in honor of and thanks to God, so that we do not heap God's wrath and punishment upon us through this vice as well. For with such a desolate life, nothing else can follow but certainty and contempt for God, so that people, like swine, are like dead and buried in constant gluttony, and have no fear of God, nor can they concern themselves with divine things.
8 And if nothing else would help, we should nevertheless be moved by the shame that passes over us in other countries. For in the play, other nations (especially Welschland) have a great hope and defiance against us, that they call us the full Germans. For virtue is nevertheless with them, that they are not such drunken full people. The Turks, however, are true monks and saints in this, and so far from this vice that wine and all drink that makes a man drunk are forbidden to them by their Mahomet, and they are punished for one of the greatest vices among them. That is why they are better men of war than our full band, as they are always sober and brave, keep a close watch on their affairs, take counsel and strive as they attack us and gain more and more land and people, because we lie and sleep in our gluttony, as if we should prevail over them only by drinking and indulging.
(9) But what is the use of saying much about this, because it has now become quite a common country custom, and no longer only among the coarse, common, naughty rabble, in the villages among the peasants and in open taverns, but now in all cities and almost in all houses, and especially also among the nobility and at princely courts it goes over and over? I remember when I was young that it was a great shame among the nobility, and that noble lords and princes defended it with serious prohibitions and punishments; But now it is much worse among them and more than among the peasants (as it tends to happen when the great and the best begin to fall, that they subsequently become the "worst"), until it has come to the point that princes and lords themselves have learned this from their nobles, and are now no longer ashamed of it, and almost want to be called an honor, and princely, noble, civic virtue; And whoever does not want to be a full sow with them is despised, since the other beer and wine knights gain great grace, honor and property by drinking, and want to be famous, as if they had their nobility, shield and helmet from that, that they are more shameful drunkards than others.
10 Yes, what should be more to defend here, because it is also among the youth without
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Shyness and shame are torn into them, which learn such things from the ancients, and so disgracefully and wantonly spoil themselves in their first bloom, unwept, as the grain is beaten by hail and downpour; that now several of the finest, most skilful young people (especially among the nobility and at court) are depriving themselves of health, body and life before the time and before they have reached their proper years. And how can it be otherwise, where those who are supposed to defend and punish others do so themselves?
Therefore Germany is a poorly punished and plagued country with this drunken devil, and even drowned in this vice, that it consumes its life and limb and also property and honor shamefully and leads a vain sow's life; so that if one were to paint it, one would have to paint it like a sow. Summa, in German lands there is nothing left but a small piece untainted by this vice; these are young children, virgins and women, who still have a little shyness about it: although one finds some naughty sows under the veil, but they still keep. For there is still so much discipline left that everyone must say: It is especially disgraceful when a woman gets drunk, that it would be worthwhile to trample her underfoot in the streets.
(12) By such an example we should learn to see our shame and blush a little before it; for when we see how badly they are treated, how much more should the men be ashamed of it, who should ever be more reasonable and virtuous? Just as St. Peter calls the female a weaker vessel than the male; that for this reason we should have more patience with them. For a man is given more and higher understanding, courage and constancy, therefore he should also be more reasonable and less of a sow; that in truth, even reckoning by reason, it is much greater shame for him to transgress in this vice. For the higher and more noble he is created and endowed by God, the more disgraceful such an unreasonable and sour life looks to him.
But what can we say? It has so completely gone wrong with us that no example of the
male virtue and honor in this piece less than in male persons, and only the few pieces of a good example are left in the female sex, which show us our shame and move up, where one is a drunkard. Moreover, we are the laughingstock and disgrace of all other countries, who consider us to be disgraceful, unruly swine, who only strive day and night to be full and mad, and no reason and wisdom can be with us. It would still be tolerated and overlooked if there were a little moderation in silence and drinking, or if someone accidentally had a drink too much at times, or became unenthusiastic or noisy after great work and toil; just as a woman must be forgiven if she has a drink more at a wedding than at home: But to pour into oneself all day and night without ceasing with heaps and to give out again, so that one is filled up again quickly, that is not the life and work of princes, nobility or citizens, yes, not of a man (let alone a Christian), but of a right natural sow.
(14) It is granted to you by God and by everyone that you eat and drink not only for necessity, but also for pleasure and joy, and that you are in good spirits; and you cannot be satisfied with such things, for you are such a sow and such an unwillingness, as if you were born to spoil beer and wine; as one now sees such excess with banqueting and gluttony in the courts of princes, as if they would like to conceal and kill everything in one hour. Hence it comes that both lords and princes and nobility are impoverished and the country must become vain beggars and perish, because God's gifts are so inhumanly spilled and wasted.
(15) Well, as I have said, this vice has, unfortunately, taken over to such an extent that it can no longer be resisted in the world; whether God's word would help a few and individuals who still want to be human beings and also like to be Christians; the rest of the people remain as they are, especially because the worldly government does nothing about it. And I think that, where God does not help with a country-
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If the punishment will once ward off this vice (for otherwise it is unrestrained and unrestrained), both young children and female images will become sows; and the last day, when it comes, will find no Christians, but everything will go wet and full into the abyss of hell.
16 But let them that would be Christians know here, that this virtue also, to be sober and temperate, is to be seen among Christians; and that full swine are not to be reckoned among Christians, nor to be saved, unless they amend and cease; as also St. Paul clearly saith of such Gal. 5:19, 20, 21: "Manifest are the works of the flesh, which are: Adultery, fornication, uncleanness, fornication, idolatry, sorcery, enmity, strife, murder, drunkenness, eating, and such like: of whom I spake unto you before, and say yet before, that they which do these things shall not inherit the kingdom of God." There you hear that as little as a fornicator, adulterer etc. has inheritance in the kingdom of God, so little does a drunkard who lies in gluttony day and night belong to God's kingdom; so that you may know that just as idolatry, adultery etc. is a sin that excludes heaven, so also this gluttony is such a sin that prevents you from your baptism, forgiveness of sins, faith in Christ and your own salvation. Therefore, if you want to be a Christian and be saved, you must think that you live soberly and moderately; but if you do not respect this, nor think that you will be saved, then always go away and be an un-Christian and an un-man, as long as God wants you to suffer it.
If you were a Christian, and did not want to be moved by both physical harm and disgrace, into which you lead yourself, and not only deprive yourself of money and goods, but also shorten your health and life, and in addition are scolded and held in contempt before all angels and men, then you should be moved that God should tell you and command you by eternal damnation to desist from such unchristian conduct, or you should lose His grace and eternal blessedness. Dear God, how shameful and ungrateful we are, who have received so much from God.
are graced with his word, and redeemed from the tyranny of the pope, who also wanted our sweat and blood from us, and in addition tortured and worried our conscience with his law, so that we might also improve our lives a little in honor of the gospel and in praise and thanksgiving to God.
If there are still pious parents or God-fearing Christian rulers, they should try to reduce this vice a bit and punish their children and servants with severe punishment. And the pastors and preachers are obliged to admonish the people often and with diligence, with reproach of God's disgrace and wrath and damage, who follow this vice in soul, body and property, if it would help and move some, and not to let those, who persist in such a vice unholily and publicly and do not want to improve (and yet also boast of the Gospel), stand at the Sacrament or at baptism; but hold them for public unchristians, and speak of them as public adulterers, usurers, or idolaters; as St. Paul also commands. Paul commands this in 1 Cor. 5:11: "If any man be called a brother, and be a fornicator, or a covetous man, or an idolater, or a blasphemer, or a drunkard, or a robber, with him ye shall not eat" etc.
But there is nothing more to be said about this. We want to hear again St. Peter exhorting us to be sober, so that we can wait for prayer, as those who are now Christians and have left the world of pagan desolation; as he said shortly before this text v. 3: "It is enough that we spent the past time of life according to the pagan will, when we walked in lust, lusts, drunkenness, gluttony, drunkenness" etc., and are now called and ordained to fight against the devil through our faith and prayer; as he then repeats and clarifies this exhortation in Cap. 5:8, that they should be sober and watchful. And if you would ask, "Why is this so highly necessary? For this reason," he says, "your adversary the devil is walking around you like a roaring lion" around a flock of sheep, "seeking whom he may destroy.
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gobble." Because you are such a people, he says, who are called to fight against such a mighty spirit, which has our souls in mind and is more greedy for them than any wolf of the sheep, you must think how you can resist him and remain before him; this is done only through faith and prayer. But that ye may pray, ye must also be sober and valiant: for with the melters and drunken sinners is reason buried, that they can regard no thing, neither are they able to do any good work: therefore also prayer and supplications are taken from them, and the devil hath won them, and devoured them when he will.
(20) We can still see how the Christians in the first church, when they suffered great persecution, were so diligent in this matter, and almost more than too willing, that they met daily, not only in the morning and evening, but also for several specific hours, and prayed with one another, often keeping watch and spending whole nights in prayer. Some of them did this so much that they sometimes did not eat until the fourth day, as St. Augustine says. This is a bit too narrow, especially since it was made an example and a commandment afterwards; but it is still to be praised that they were finely sober in the evening and in the morning and at all times: after that, when this ceased in the community, the troublesome people of the monks followed (who pretended to pray for the others), who kept the same hours and time, matins, vespers and others, but did not pray, but only murmured or murmured and lied. We still have the children's schools, by which evening and morning prayer is preserved; but it should also be done in this way in every Christian's house; for every householder is obliged to keep his children to pray the least in the morning and evening, and to command God all the troubles of the world, that he may turn away his wrath, and not punish as we deserve.
21 Thus we are taught rightly, and yet not greatly afflicted; and if we were forbidden to eat, drink, and be clothed for necessity, and also for honor and pleasure, only that
we do not become unfilial and swine, and so shamefully bury reason; which is sin and shame to a man, if there were no God nor prohibition. And indeed much less to be suffered by Christians, because even among the heathen and the Turks there is more virtue in this matter and we must be ashamed of them; to whom we ought to set such an example that they should be ashamed of us, and take the greatest care that no one should take offense at our lives, lest God's name be blasphemed but glorified; as St. Peter also admonishes at the end of this epistle.
(22) Now as it is said of sobriety, so it is also to be said of the other virtue, which is called temperance, which St. Peter here puts first. For they both belong together, except that temperance does not apply to eating and drinking alone, but is opposed to all untidiness and excess in the outward life, in clothing, ornaments, and whatever else is superfluous and excessive, since one wants to be too great and exquisite in front of and above the other. As now in the world also excess has taken the upper hand, that nowhere is there any more measure of overpowering costuming with clothes, weddings, inns, banquets, building etc., because no one remains in his measure any longer, but almost every peasant is like a nobleman, after which the nobility also wants to precede the princes; that also this virtue, as well as sobriety, is almost no longer to be seen among us; so even here the regiment, seriousness and discipline have fallen among us.
(23) Now here also is not forbidden what in such matters is fair and honest according to every man's standing, even for pleasure and joy. For St. Peter also does not want to be accused of unrighteous, rusty and dirty monks, or sour-faced saints with their hypocrisy and pretense of an excellent, strict life, so that they also do no honor to their own bodies, as St. Paul Col. 2, 23. says, and soon judge and condemn other people, where a virgin goes to the dance or wears a red skirt etc. For God can well suffer that (if you are otherwise a Christian), that you should be according to your
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Only that it remains a measure and is called moderation, that is, not wanting to be seen out of all manner and discipline, unseen joy and pleasure, so that one can overdo it and waste everything uselessly; therefore, such mischief and harm must follow as God's punishment, treasuring, usury, robbing and stealing, until finally both lords and subjects perish one with the other.
But above all, have fervent love for one another, for love covers the multitude of sins.
(24) In the previous chapter he admonished Christians how they should live for their own person; here he now says how they should also live for other people, and herewith summarizes all the good works of the other table, which we owe to our neighbor, in a strong, brave little word, which he calls "fervent love. This also belongs to a Christian who must fight and pray against the devil, which is also prevented where there is not love and unity, but anger and unwillingness; as the Lord's Prayer also teaches: Forgive us our trespasses, as we forgive etc. For how can they pray for one another if they do not care for one another's needs, but are enemies to one another and do no good? Therefore, where hearts are set on fire against one another, prayer is already laid down and extinguished; hence also the unbelievers, and what is in the papacy, however holy they want to be, cannot pray, because they are enemies of God's word and persecute the Christians. And whoever says the Lord's Prayer in anger, envy and hatred, punishes his own mouth and condemns his prayer itself, if he seeks forgiveness from God and does not think to forgive his neighbor.
(25) Now there should not be a bad, common love among Christians (as there is also among the Gentiles), but a hot, fervent love; and not only a smoke or appearance of love (which St. Paul calls a false or colored love, Rom. 12:9), but a real earnestness and fire that is not easily extinguished, but lasts and lasts; as among men.
and wife, and parents against their children. Where there is true conjugal love, fatherly or motherly love, it does not cease as soon as one is weak, infirm, full of sores or pestilence and fatally ill; but the greater the other's need and journey, the more the heart is moved and the more fiercely the love for the other burns.
(26) Such heartfelt love, as the apostles elsewhere call it, should also be among Christians, because they are all children of one Father in heaven, and brothers and sisters among themselves, and are also obliged to love their enemies (as they are also men, and of the same blood and flesh), and not to do evil to any man, but to help and serve everyone gladly where they can. This is the beautiful red robe, so that Christians may be adorned before all the world (above the pure white vesture of their faith, which they received in baptism), according to the example of Christ, who also against us, even while we were still enemies, wore such a red robe of love, being sprinkled with his own blood, and burning in the hot fire of the highest ineffable love.
- And the apostles do this admonition for this reason: For they well knew and saw that among Christians there still remains much weakness and infirmity, even in the outward life, and that it cannot be so lived in the common life among men (as it is not so pure in any home between husband and wife), that at times words, deeds and works fall on one part, which offend the other and move it to anger; just as in the human body one member often bites another, or a man bites his own tongue, or scratches under the eyes etc. Whoever then wants to be such a strait-laced, obstinate saint, who cannot bear evil words or prayers, nor can he bear any affliction, nor hold it too well, is not fit for the people, nor does he know of any Christian love, and can neither believe nor practice the article of faith of forgiveness of sin in his life.
28 Therefore, a Christian does not have a lazy, cold, pale redness, but such a heated brown redness (which the Scriptures call coccum to
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tinctam, Rosinroth, 2 Mos. 26, 1.), who can hold fire and be true, that she will not soon be indignant nor overcome with anger, impatience, revenge; but can bear and bite something, even if it happens to her too close and too annoying, so that she shows herself more and stronger in suffering and bearing than in doing.
29 Therefore St. Peter praises such love and says: "This is such a virtue, and it is so strong and powerful that it can not only bear but also cover the multitude of sins. He takes this saying from the Proverbs of Solomon, Cap. 10, 12, which the papists also pervert and interpret against the doctrine of faith, making the love of one's neighbor a work or virtue against God; they want to conclude from this that through our love our sins are covered, that is, forgiven and canceled. But we let the fools go; for it is clear enough from the text that it speaks of hatred and love among people, and does not mean our own sin, but other people's sin and transgression. For to cover our sin before God belongs another love, namely, of the Son of God, who alone is the sin-bearer before God, who, as John the Baptist says, bears and takes away our sin and the sin of all the world on his neck and shoulders, and through such love also gives us an example that we also (through love) should bear and gladly forgive other people's sin that is done against us.
(30) For Solomon sets against each other the two vile things, hatred and envy, and love; shewing what cometh of both. Hatred, he says, stirs up strife, but love covers up all transgression. For where there is hatred and enmity in the heart, it does not go away, it causes misfortune and strife; for resentment cannot refrain itself, it goes out and gives poisonous words, either in the back of the one who is hostile, or shows itself publicly against him in such a way that one sees that he does not grant him anything good; from this then follows reproach, cursing, biting and striking, and where he is not controlled, misery and murder. This is due to the fact that Junker Haß has such shameful poisoned eyes that he thinks of
He can see nothing in a man but what is evil; and where he sees such, he clings to it, broods over it, picks at it and eats at it, like a sow with its unclean snout in filth and stink. As one says to such a one: I mean, you looked at me in the back; that he can neither speak nor think anything else of his neighbor but the worst (although there is otherwise much good in him), would only like that everyone would also be hostile to him and speak the worst of him; and even if he hears something good of him, he must still interpret it as the worst. The other part is also embittered by this, so that it begins to hate, curse and blaspheme again; and so the fire burns, that all discord and misfortune must follow.
- On the other hand, says Solomon, love is such a pure, delicious virtue that it neither speaks nor thinks evil of its neighbor, but also covers, not one or two, but the multitude of sins, or great heaps, and equal to a forest or whole sea full of sins, that is, it does not take pleasure in reflecting and tickling itself at the neighbor's sin, but acts as if it had neither seen nor heard it; or if she cannot deny it, she gladly forgives and corrects as much as she can; or if she can no longer, she bears and suffers it, but does not cause trouble or make evil worse.
(32) Hereby he confesses, as he also has seen and experienced, that where people live with one another, there is no lack of sin and transgression, that one does not always do what pleases the other, or does wrong publicly. And to teach us that he who would live among men (as we must live among ourselves in all classes; for the Scripture knows nothing of the peculiar unruly saints, who soon want to run away from the world, if it does not go a little according to their liking), must be guided by this, that through love he may bear and provide for the other, and cover his transgression, so that no further evil may result from it. For where one does not want to suffer or forgive and forget anything, hatred and envy must follow; which then causes vain strife and quarrels, so that we have no peace and tranquility among each other, even when one is in love with another.
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and scratch each other, and thus make our life difficult and sour. For the fact that there is so much unpleasantness, strife and war on earth is nothing but the fault of the evil that we have no love for one another, but let the unpleasant hatred move us to anger and our own revenge when something is done against us, so that one person becomes an enemy of another rather than an enemy of evil, since one should love the other.
- If you want to live as a Christian and have peace in the world, you must strive not to indulge your own anger and vengefulness as others do, but to overcome and subdue hatred with love, and to overlook and bear with it, even if you are greatly wronged and harmed: then you are a fine person who can do much good through gentleness and patience, quell and remove enmity and strife, and thereby also improve and convert others. But if thou wilt not do this, then thou mayest go, hastening and envying, or rumbling and rumbling with impatience, and seeking vengeance; but thou shalt have nothing of it, but strife and unrest, and though thou hast long complained and changed, running to and fro, yet thou shalt not find it otherwise, or thou shalt first have to blot out this text and prove the Scripture false.
This saying of Solomon about love was also considered by St. Paul, who praised such virtue in many words in 1 Cor. 13:5, 6, 7, where he says, among other things: "Love does not seek its own, it does not lust after, it does not seek harm, it does not rejoice in unrighteousness, but rejoices in the truth; it bears all things, it endures all things, it believes all things, it hopes all things, it does not grow weary" etc. Behold, that is, as St. Peter calls it, a fervent love, which has such heat and fire, that it can consume and take away all evil, and give good in return, cannot be overcome nor suppressed, but passes through, and so much evil cannot be done to it, it nevertheless remains good and does good in vain.
- this is and remains (differentia essentialis the right quality of love (where it is
(The love of a man who is righteous, and, as his nature and manner require, fervent), that he may not be embittered, nor cease to love, and to do good, and to forbear evil. And summa, love cannot be monkey nor anyone's enemy. So much evil cannot be done, it can bear it all; so much may not be sinned against it, it can cover it all; so high it is not angered, it can forgive it. For she does not do otherwise, as a mother does toward a child who is infirm, unclean, and naughty, which she does not see, even though she sees it, but is blinded by love, yes, she has such pure eyes, so that she sees the child as a beautiful fruit of her womb, given by God, that she forgets all infirmities and considers them nothing, yes, even excuses and adorns them, so that they must not be called cross-eyed, but love-eyed, if they are transparent, and even the wart must be good for them.
(36) Behold, this is to cover sin with love, a special virtue of Christians, which does not exist in the world, for it does not have, nor can it have, such love, even though it pretends to have and bears a great appearance and name. For however exquisite this virtue is, it must nevertheless also suffer such a pestilence that it is deceived, colored and counterfeited with false appearances and glitter, since no one wants to be thought to grudge and envy his neighbor, and can make himself friendly to everyone with words and gestures. Yes, as long as he is shown good and does what is dear to him; but if the love for him ceases a little and is angered by a word, he soon unties sackcloth and rope, complains and is angry about great injustice done to him, pretends that he is not guilty of suffering it, boasts and boasts about his great loyalty and love for the other, as he would have liked to share his heart in his body etc., and is now paid so badly that the devil should serve the people more. This is the love of the world, which does not mean love in deed, as St. John says 1 John 3:18, but love in word; there is no heart nor earnestness, but a mere will-o'-the-wisp, which shines, but is without fire, and lasts not, but is soon blown out with a breath of air, and is extinguished with a word. That makes,
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that the world seeks only its own, and wants only to have served itself, and to receive good from others, but not to give back where it has to suffer and bear something for it.
37 Here you speak: How is evil not to be punished? What would follow from this if one were to suffer, cover up and tolerate everything that is evil? Would this give the wicked cause for all their will, and strengthen them in their wickedness, so that in the end no one would be able to remain before the other? Answer: It is often said who should be angry and punished, and to what extent or in what manner and measure. For it is true that the authorities in the country and every householder should be angry and punish and ward off evil; item, a priest and preacher according to his command, yes, also every pious Christian should admonish and punish his neighbor where he sees him sinning (as in a house one brother to another). But it is much different to be angry for evil and to punish out of command; and it is different to be hasty and revengeful, or to desire evil and not want to forgive.
38 It is not against love to be angry and punish when one sees one's neighbor sinning, for true love is also of the kind that it does not like to see one's neighbor's sin and disgrace, and would like to have it corrected. Just as a father and mother, when a child wants to be wilful and disobedient, quickly throws the rod at him, but does not reject him or become hostile to him, but seeks his correction, and when he is punished, throws away the rod: So you also may punish your brother who sins, says Christ, and be angry with him, so that he may know and say that he has done wrong, and if he does not amend, you may also report it to the church; but do not become hostile to him for this reason and bear evil grudges and hatred toward him. For true love, as I have said, must not be slothful and cold, so that it does not regard its neighbor's sin and ruin, but seeks to help him from his sins; therefore it must also have a fire here, so that it becomes red and angry, displeased, and grieved that its neighbor, whom it loves, does such evil against God and against itself; but does not become pale from
She does not hate or seek revenge, but remains in need, so that her heart is moved and overflowing with compassion and mercy for her neighbor. Even if she does not succeed with anger and admonition, so that she must turn away from him and consider him a pagan, she still cannot become hostile to him or do him harm.
- Therefore, the anger and punishment of such love is much different from the anger, hatred and vengeance of the world, which seeks its own and does not want to suffer anything unless it is spoken and done to please it: But love alone is too angry with its neighbor; and even if it does not keep silent about evil or approve of it, it can still suffer and bear everything, forgive and cover up what happens against it, and leaves nothing undone that serves the neighbor's betterment, and can thus keep a pure difference between the two, that it is hostile to vice and yet loves the person.
Be hospitable among yourselves, without murmuring; and serve one another, each with the gift he has received, as the good stewards of the manifold graces of God.
40 St. Peter exhorted Christians in general to love one another properly; now he takes some pieces in which love should be shown outwardly among Christians, and especially he speaks of those who have special office and gifts in the church before others, so that they can be helpful to others; thus he directs all outward life and work of Christians to be done in love, which does not seek its own, nor benefit itself, but lives to serve the neighbor.
- First, he says: "Be hospitable to one another"; this refers to the works of love in all kinds of bodily needs of the neighbor, that Christians should serve and help one another with bodily goods, especially the poor wretches who are strangers or pilgrims with them, or who come to them and have no house or farm of their own, that they may gladly share them, and let no one suffer hardship among themselves.
- when, in the time of the apostles and in the first church, Christians were persecuted everywhere, driven away from their own, and now and then had to live in misery and wandering.
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It was necessary to admonish the Christians both together and each one who was able to do so, so that such would not suffer need among them, but would be provided for; as it is also still necessary among the Christians that the real poor (not lazy beggars or vagrants) are called house poor people, or those who cannot feed themselves because of weakness and old age, be provided for and maintained. For this purpose, common boxes are to be arranged in the churches, so that alms can be given to such; as the apostles also ordered, Acts 6, 3. 6, 3. St. Paul also exhorts about such works of love in many places, as, Rom. 12, 13: "Take care of the needs of the saints" etc.
43 And these things, says St. Peter, are to be done "without murmurings". Peter, one should do this "without murmuring," not with displeasure and reluctance, as the world does, especially when it should give something to the Lord Christ, that is, to his breathing servants, pastors and preachers, or to their children, to whom it counts every morsel of bread in the mouth, and everything is burdensome and too much, where it should give a penny, otherwise it gives and pours to the devil with heaps; as one has hitherto given under the papacy to lazy, useless monks, and disgraceful bad boys, deceivers and seducers with heaps and willingly. This is the world's naughtiness and also God's just punishment, that it must not be worthy to give, when it should and could give, for the preservation of God's word and the poor church, that it must nevertheless give to other places, since no thanks are known to it. Christian love, however, should have this good nature, that it does good "without a murmur", and as St. Paul Rom. 12, 8. also says: "If anyone prays for mercy, do it with pleasure", that is, gladly and light-heartedly; item, 2 Cor. 9, 7.: "God loves a cheerful giver" etc.
44 Further, St. Peter speaks of the work of love in the gifts of the Holy Spirit, which are given to the whole church for good and profit, especially for the spiritual office or government; he wants them all to be directed so that one may serve the other. Admonish them to remember that what they have is all God's gifts, which the Gentiles do not respect, but live as if they were the gifts of God.
they would have life and everything of themselves. But they, the Christians, should know that they are obliged to serve God with it. But God is served when they need it for the benefit and service of the people, so that they may be improved by it and brought to the knowledge of God, and so that the church may be built up, strengthened and preserved, of which the world neither knows nor understands anything everywhere.
- Therefore he says that such gifts, which are called the Holy Spirit or spiritual gifts, are to be used in Christianity as good stewards of the various graces of God, so that we may know that they are given to us by grace, not that we should exalt ourselves with them, but that we should be overseers of the house of God, that is, of His church, and that therefore the gifts are various and so distributed that not one has all kinds of gifts, but one has other gifts, office or profession than the other, and so linked and connected with each other that we must serve under each other.
46 And St. Peter wants to remind each one in particular to look at his position or office, and to faithfully wait and do what he has been given and commanded to do. For, as the Scriptures often teach, there is no nobler work than the obedience of the profession and work that God lays out for each one, that he may be content with it, faithfully serve his neighbor, and not go on grasping at that which is commanded or given to another, or presume and reach further than he is commanded; How much more frivolous, unfaithful spirits, and especially the hopeful, puffed-up heads and self-grown smarties do, who let themselves think they are so full of spirit and art that they cannot stay at their command, think they must rule everything, and what others do, master and outsmart; These are hostile people, who cause nothing but misfortune, and have no grace to do anything good, even though they might otherwise have fine gifts, because they do not need them according to their profession, nor to serve their neighbor, but only for the sake of their fame and advantage.
47 Therefore the apostle shows how God distributes His gifts in various ways, and says that they are various gifts: as St. Paul says
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1 Cor. 12, 4. 5. also does this, since to each one is allotted and given a special gift, and with it a special office, for which he should use such gifts and remain with them until he is called to another; as St. Paul Rom. 12, 7. says: "If anyone has prophecy, let him wait for prophecy; if anyone has an office, let him wait for the office" etc. For it is not enough to have many special gifts; but grace also belongs to it (as he says here: "Many graces of God"), that it may please God, and give blessing and happiness to it, that a man with such gifts may well and usefully serve the church and do some good. Such grace is not given to those who do not wait in faith and according to God's word or command of their profession; therefore, St. Peter gives a beautiful rule as an example of how one should properly use such a distinction of the various gifts, saying:
He who speaks, that he may speak it as the word of God; he who has an office, that he may do it as of the wealth that God has given.
This is a very necessary teaching in the church, and if it had been kept until now, the world would not have been filled with the lies and seduction of the Antichrist; for a goal is hereby set for all those who want to be or do something in the church, however high their office and gifts may be, and the peg is put in how far they should go in it, so that they do not exceed the measure.
(49) He divides the government of the church into two parts: Teaching, or leading the word, and having an office, ruling according to the word and doctrine; and speaks of both, that one should always see to it that no one goes about such according to his own head and discretion or pleasure, but teaches and rules in such a way that it is and remains God's word and work or office.
50 For it is not so done in Christendom, as in the world's government, and the things that pertain to outward things and temporal goods, that men, according to their understanding and reason, may govern, make law and right, and command, punish, take, and give according to the same; but here is a spiritual government of consciences before God, and what is spoken, done, and given there.
The things that are taught, said or done must be done in such a way that one knows that they are valid and exist before God, yes, that they come from Him and flow from Him; so that one can say: God Himself said or did this; because in this house, where He rules and dwells, He should and will also, as the right master of the house, speak and do everything Himself, even if He needs man's mouth and hand for this.
Therefore, first and foremost in the teaching, both of preachers and listeners, it must be seen that there is clear and certain testimony that such teaching is actually the true Word of God, revealed from heaven to the holy first fathers, prophets and apostles, and confirmed and commanded to be taught by Christ Himself. For it is not to be suffered that one should deal with the doctrine in such a way as each one desires, or as seems good and fine to him, and rhyme it according to human understanding and reason, or play and juggle with the Scriptures and God's word, that it should be interpreted, directed, stretched, and patched up as it would please, for the sake of the people or peace and unity; for with this there would be no certain nor lasting reason on which consciences could rely.
- Nor is it to be suffered that anyone who has a special standing before others, is holy and of a high spirit and mind (even if he were an apostle), should appear on his gifts and commanded office, and have power to teach what he pleases, and the hearers should be obliged to accept such, and rely on it that what such a man teaches must be right; as hitherto the pope with his conciliis has persuaded the world: because if he sat in the apostles' chair, had the highest office, and assembled the conciliis, they could not err, and everyone would be bound to believe and keep what they concluded and set.
(53) Against this, St. Peter teaches, and all Scripture forbids, that in this matter (concerning faith), no man or gift is to be looked to or regarded, but all things are to be regarded.
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Examine doctrine and judge according to the clear and certain word of God, which has been given to us from heaven and has certain unanimous testimonies of the apostles and the church from the beginning; just as St. Paul speaks such a judgment against his false apostles, who boasted of the high apostles' disciples and insisted on the same person and reputation against him, Gal. 1, 8: "Even if an angel from heaven preaches another gospel, let it be condemned and cursed" etc.
- So also in the office or government of the church; there also first of all the testimony should be that one knows that God has commanded and ordered such office; so that once again no one is allowed to order, command or do something by his own authority or pleasure, which should be considered a divine work or necessary for salvation, therefore and because he is called and appointed to such office; as the pope, by virtue of his ecclesiastical office, has taken upon himself to rule over all in the church, to command, to make law and worship, which each one is obliged to keep; but whoever wants to have and exercise an office of the church, must first prove and make it clear from the Scriptures that he has been commanded to do so by God, so that he can say: It is not I who have commanded this, but God; and the people, when they do so, must certainly be satisfied that they are not obedient to him, but to God.
- if, according to Christ's command, as a pastor or minister, I administer the holy sacraments, or absolve, exhort, comfort, punish, etc., I can say: I do not do it myself, but Christ; for I do it not on my own authority, but according to his command and as he has commanded. This cannot be said of the pope and his group, who pervert the Lord's order and command in the sacrament, forbid the chalice to be drunk by the laity; item, make the custom of the sacrament or the mass a sacrifice for the living and the dead; besides which they have set up innumerable abominations, and besides, indeed, against God's command, with false worship, as, the dead invocation of saints and such idolatry, which the pope has raised up under the appearance and name of his office,
as if he had power and authority from Christ to order and command such things.
- Secondly, it is not enough that the office or command is God's office and command; but one must also know and point out to the people that the power which is to create and work such an office is not man's ability, but God's work and power; That is, that such things are valid and come to pass (what and for what purpose the ministry is given and is to accomplish) not because I say or do them, but by virtue of the command or order of God, that he thus commands them to be done, and by such ministry, if it is in his command, will work and be powerful. In baptism, sacrament and absolution, one should not look at who or how pious, holy and worthy the person is who administers and absolves the sacrament etc. For nothing applies and happens because of the worthiness or unworthiness of the person who gives or receives it, but because God's command and order is there.
57 This means, as St. Peter says, that the power or authority that God gives, that is, does not happen and work by the authority of men or for the sake of men, but for the sake of his order and by his power; so that no one may defy or presume as if it were his authority and power (as the pope pretends with his keys and church authority), but that you may know that your office is powerful and that your actions or governance in the church are useful and beneficial, which God himself must give and work. But for this to happen, there must be, as has been said, God's word and testimony that He has commanded and commanded such things to be done.
(58) Therefore, it is hereby seriously commanded that no one in the church should presume to preach or do anything, whether little or much, small or great, out of his own authority, or some man's counsel and discretion; but whoever wishes to teach or do anything, let him speak and do it in such a way that he may first be sure that whoever speaks and does it is truly God's word and work, commanded by Him, or only leave his preaching and ministry in place, and in the meantime do something else. Likewise also the others, neither hearing, believing, nor accepting anything, for that which is given to them by God.
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For God does not want to joke with His things, and the salvation of souls is at stake, which are thereby led into eternal harm and ruin, if this rule and command is not kept.
That in all things God may be glorified through Jesus Christ etc.
(59) This is the end, that all things should be done in Christendom, that no man should seek for himself power, and glory, and honor, and fame.
But God alone, who Himself calls His Church, and by His Word and Spirit governs, sanctifies, and sustains it, and for this purpose gives and bestows His gifts upon us, and does all this out of pure grace, solely for the sake of His dear Son, the Lord Christ; that we may give Him thanks and praise for such grace and unspeakable blessing, given to us without our needing it, and direct all our actions so that His name may be known and praised through it.
On the day of Pentecost.
Acts 2, 1-13.
And 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 there was seen in them the dividing of tongues, as if 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. Now there were Jews dwelling at Jerusalem, men who feared God, of every nation under heaven. When this voice was heard, the multitude came together and were confounded, for every man heard them speak in 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 we who dwell in Mesopotamia, and in Judea, and Cappadocia, Pontus, and Asia, Phrygia, and Pamphylia, Egypt, and at the ends of Libya near Cyrene, and foreigners from Rome, Jews and fellow Jews, Cretans and Arabs; we hear them speaking with our tongues the great deeds of God. They were all disheartened, and went astray, and said one to another: What will this be? But the others had their mockery, saying, They are full of sweet wine.
The history and story of this day, together with the beautiful sermon of the apostle St. Peter, which the Holy Spirit did through him, so befitting to act entirely at this time, we will save the special sermons of all the feasts of the year, and now say a little about the cause of this feast and the office of the Holy Spirit.
This holiday, which is called the Day of Pentecost, has its origin in the fact that when God brought the children of Israel out of Egypt, He made them keep the Paschal feast that night and commanded them to celebrate it annually at that time as a memorial of their redemption and departure from Egypt. From the
From that day on, they traveled in the desert for fifty days until they reached Mount Sinai. There the law of God was given to them through Moses, and they were commanded to keep the remembrance of it every year until the fiftieth day after Easter. Hence this feast has its name, which we call Pentecost. For the little word "Pentecost" comes from the Greek, pentecoste, which means the fiftieth day, which our Saxons call "Pentecost" somewhat closer to the Greek. Therefore Lucas says: "When these fifty days after the paschal feast were over, and they had fulfilled the story that God had given the law to the people, then they were to be given the law to the people.
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on Mount Sinai, the Holy Spirit comes (as Christ promised them) and gives them another new 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 and show the difference between our Pentecost and the Pentecost of the Jews.
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, 6. 3, 6. And as the preaching is of two kinds, so also is the people of two kinds.
(4) First, the written law is that which God commanded and put into writing, and is therefore called written or letter, because it does not go any further, and does not enter into the heart: neither do the works follow after it, for they are only vain hypocrisies, and are only outwardly compelled things. And because it is put into writing and letters alone, it has been all dead, and has also killed and ruled a dead people; for the heart has been dead, because it has not done God's commandment from the heart. 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. For thus nature certainly 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 commandments. This is how my nature feels, that it does it unwillingly and with reluctance, against its will. Therefore, man becomes an enemy of God as soon as he is punished, because he feels that he is a sinner and that he is not right with God, and he cannot be in favor with Him; indeed, he 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. Therefore one sees how the law, while it is still written and in the letter, makes no one pious, nor does it bring anyone into the world.
heart comes; of which we have preached and written much elsewhere.
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 comes from heaven and fills them all together, so that they gain cloven and fiery tongues, and preach freely, differently than before, so that everyone is astonished and amazed. Then he comes and pours out the heart, and makes a different man, who now loves God and gladly does what he wants. Which is nothing other than the Holy Spirit himself, or the work he does in the heart. He writes fiery flames into the heart and brings it to life, so that it bursts forth with a fiery tongue and an active hand, and becomes a new man who feels that he has taken on a different mind, spirit and spirit than before. And now everything is 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, whereby one can see what is the work of the Holy Spirit.
(6) From this also it is to be learned what is the office of the Holy Spirit in the church, and how or by what means he is received and works in the hearts. Hitherto, therefore, it has been preached of him, that he alone makes and institutes what the concilio decides, and what the pope commands in spiritless law; when all this is but external things, commands from external things, and governs externally. Therefore it is just absurd and vice versa, because they make a written dead law out of the work of the Holy Spirit, which should be a spiritual and living law. So they make a Moses and a man out of him. 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 it is to know how to discern his ministry.
7 So you hear here. He comes down and fills the disciples who were sitting there before in mourning and fear, and makes their tongues fiery and cleft, inflaming them so that they
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become bold, and preach freely of Christ, fearing nothing. Then you see clearly that his office is not to write books or make laws, but that he is such a spirit that writes in the heart and creates a new spirit, so that man becomes joyful before God and gains love for him, and then serves people with a joyful spirit.
What does he do, and what is the handle that he needs to change the heart and make it new? He does it by proclaiming and preaching about the Lord Jesus Christ, as Christ Himself says 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 the gospel is what God sends into the world, telling everyone that because no one can become righteous through the law, but only become worse, He sent down His dear Son to die and shed His blood for our sins, which we cannot rid ourselves of by our own strength and works.
(9) But it is part of the preaching that it is also believed. 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 made all things perfect, 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 is not distributed or laid up everywhere. 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 also am one that shall have such good. As then through the gospel such grace is offered to everyone who hears it and is called to it, as he says Matth. 11, 28: "Come to me, all you who are burdened" etc.
(10) When we believe that God has helped us in this way and has given us such treasure, there can be no lack of joy in the heart of man toward God, and he must lift himself up and say: 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 cheerfully and gladly do what pleases you. Then the heart will never look at God with displeased eyes, and will not think that He will throw him into hell, as it did before the Holy Spirit came, when it felt no kindness, no love, nor faithfulness, but nothing but wrath and displeasure from God. But now the Holy Spirit presses this into the heart, that God is so kind and gracious to it, it becomes joyful and fearless, so that it does and suffers everything that needs to be done and suffered for the sake of God.
(11) Know thou therefore the Holy Ghost, that thou mayest know what he is given unto, and what is his office: that he may put on the treasure, Christ, and all things that he hath given us, and preached in the gospel, and give it thee into thine heart, that it may be thine own. Now when he hath done this, and thou feelest it in thine heart, it followeth that it must be said: Is this the opinion, that my works help nothing for this, but the Holy Spirit must do it; what then will I blaspheme with my works and laws? So all man's works and law fall away, even Moses' laws; for the Holy Spirit teaches him better than all books, that he understands the Scriptures better than all who deal with the law alone.
(12) Therefore the books are not to be used for any other purpose than to strengthen such faith, and also to prove to others that it is written in them as the Holy Spirit teaches. For we must not keep faith with ourselves alone, but let it break forth, which we must have the Scriptures to establish and prove; therefore see thou take not the Holy Ghost for a lawgiver, but for him that preacheth the gospel of Christ into the heart, and maketh a man free, that no letter remaineth, or remaineth but for preaching.
(13) But here also let it be understood, and know 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 thus of the Holy Spirit and His ministry,
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as if he had already done and accomplished it, but as if he had begun it and was still going on, because he is going on 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, serving everyone freely. For the Scriptures do tell what the Holy Spirit does, namely, that his office is to save from sins and terrors; but this is not yet fully accomplished. Therefore a Christian man must feel his sin in his heart, and be afraid of death, so that everything that displeases another sinner may be laid to his charge. The unbelievers are so stuck in their sins that they do not pay attention to them, but these, the believers, feel them well; on the other hand, they have a helper, the Holy Spirit, who comforts and strengthens them until such time as he has completely finished this and made an end of it, so they will no longer feel any of it.
(14) Therefore I say that one must be prudent here, and see to it that one does not make such a brave and joyful boast of the Holy Spirit, as some hopeful, presumptuous enthusiasts do, so that no one may be too sure and think that he is perfect in every way. For a devout Christian man is nevertheless also flesh and blood, like other people; except that he beats himself with sin and evil desire, and feels that he does not like to feel; but the others do not accept it at all and do not beat themselves with it at all.
(15) There is nothing in feeling evil desires, so far as to fight against them. Therefore, such a person must not judge his feelings as if he were lost because of them, but must work with the rest of the sin he feels all his life, and let the Holy Spirit work and groan without ceasing, so that he may be delivered from sin. How then such groaning never ceases in the believer, and goes deeper than can be uttered, as St. Paul says to the Romans Cap. 8, 26. But it has a precious listener, namely, the Holy Spirit Himself, who well feels the longing and also comforts such consciences with divine consolation.
So it must always be mixed that one feels both the Holy Spirit and our sin and imperfection; for it must thus be about us, as about a sick person who is under the doctor's hands, and yet it should now become better about him. Let no man therefore think, This man hath the Holy Ghost; therefore let him be strong, and do excellent works, and have no infirmities. No, not so; for it cannot come to this, because we live on earth in the flesh, that we should be without all weakness and infirmity; wherefore also the holy apostles themselves often complain of their temptation and sadness. And so the Holy Spirit is hidden from them according to their feelings, without strengthening and sustaining them in their temptations through the word and faith.
(16) 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 too high and noble, therefore God does not throw it to the dogs and swine, who, when they fall to hear it preached, devour it and know not what they devour. There must be such hearts, which feel and see their misery, and cannot come out; for it must be fidgeted, if the Holy Spirit is to come and help; and let no man take it into his mind, that it shall be otherwise.
- We see this also here in this history: The dear disciples had been sitting in fear and terror until then, and were still undaunted, there was also no courage there yet, they were still in unbelief, that they immediately despaired, that Christ had much trouble and work with them, that he raised them up again; and yet there was no other infirmity, but their own stupid heart, that they feared that heaven would fall on them; that the Lord himself could not comfort them enough, until he said to them: The Holy Spirit shall come unto you from heaven, and shall press me into your hearts, that ye may know me, and afterward by me also the Father: so shall your hearts be comforted, and strengthened, and filled with joy: as these things were fulfilled in them this day.
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On Pentecost Mount.
Acts 2, 14-28.
Then Peter stood up with the elders, lifted up his voice, and spoke to them: Ye Jews, good men, and all ye that dwell at Jerusalem, let this be known unto you, and let my words come into your ears. For these are not drunken, as ye think, because it is the third hour of the day. But this is that which was spoken before by the prophet Joel: And it shall come to pass in the last days, saith GOD, that 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 handmaidens will I pour out of my Spirit in those days, and they shall prophesy; And I will do wonders in heaven above, and signs in the earth beneath, blood, and fire, and vapor of smoke; and the sun shall be turned into darkness, and the moon into blood, before the great and appearing day of the LORD come: and it shall come to pass, that whosoever shall call upon the name of the LORD shall be saved. Ye men of Israel, hear these words: JEsum of Nazareth, the man of GOD, among you, with deeds, and wonders, and signs, which GOD did by him among you (as ye yourselves also know); the same (after he had yielded to the deliberate counsel and providence of GOD) ye took by the hands of the unrighteous, and hanged him, and slew him. God raised him up, and loosed the pains of death, after it was impossible that he should be held by him. For David said of him, "I have set the Lord always before me, because 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 in thy presence.
On Pentecost Tuesday.
Acts 2, 29-36.
Men, brethren, let me speak freely to you of David the arch-father: He died and was buried, and his sepulcher is with us unto 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 spoke of the resurrection of Christ, that his soul was not left in hell, and his flesh had not seen corruption. God raised this Jesus from the dead, and we are all witnesses of it. Now that he has been raised up by the right hand of God, and has received the promise of the Holy Spirit from the Father, he has poured out these things which you see and hear. For David has not gone 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. Know ye therefore all the house of Israel, that God hath made this Jesus, whom ye have crucified, both Lord and Christ.
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On the Sunday of Trinity.
Rom. 11, 33-36.
O what a depth of riches, both of wisdom and knowledge of God! How incomprehensible are his judgments, and his ways inscrutable! For who has known the mind of the LORD, or who has been his counselor? Or who has given him something before, that he might be repaid? For from him, and through him, and to him, are all things. To him be glory forever and ever! Amen.
- this epistle is read on this day, because this feast is kept of the holy trinity or three persons of the divine being, which is the first, high, incomprehensible main article to preserve it in Christianity by God's word, so that God may be known as he wanted to be known. For although St. Paul, in this epistle, does not presume to act on this article, but touches on it with few words at the end, as we shall hear: nevertheless, he wants to teach that in these high things, when one wants to speak of God (be it of His divine nature, or of His will and works), one should not reason and judge according to human wisdom, but only according to God's word; for these divine things are far too high and far above all reason, and can never be grasped and understood by human understanding.
(2) Although I have taught and written about this article much and often enough, we must also say something about it here in summary. It is probably not a delicious German, nor is it fine, to call God thus with the word "Trinity" (as also the Latin trinitas is not delicious); but since one has no better, we must speak as we can. For, as I have said, this article is so high above human understanding and speech that God, as a father, must give credit to His children that we stammer and babble as best we can, if only faith is pure and right. For one wants to say so much with this word, that it should be believed that the divine majesty is three different persons, one, true being.
For this is the revelation and knowledge of God to Christians, that they know not only that there is one true God, apart from and above all creatures, and that he can be no more than that one God; but also what that one God is in his inward unfathomable nature.
For human reason and wisdom can nevertheless come so far from itself that it concludes (however weakly) that there must be a unified, eternal, divine being, which creates, sustains and governs all things; because it sees such a beautifully excellent creature, both in heaven and earth, so marvelous, orderly and certain, composed and walking in its regiment, that it must say: It is not possible that it should be made and walk in this way by chance or by itself, but there must be a Creator and Lord from whom it all comes and is governed, and thus must recognize God in the creatures; as St. Paul Rom. 1:20 also says: "That God's invisible essence, which is His eternal power and Godhead, is seen when it is perceived in the works, namely, in the creation of the world." This is a knowledge (a posteriori), since one looks at God from the outside by His works and rule, as one looks at a castle or house by heart and thereby feels the master or landlord.
- but (a priore) from within no human wisdom has ever been able to see what and how God is in Himself or in His inner being, nor can anyone know or speak anything about it, because it has been revealed to Him through the Holy Spirit. For just as no one knows, says St. Paul 1 Cor. 2, 11, what is in man.
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The spirit of man that is in him, so also what is in God, no one can know but the spirit of God. From the outside I may see what you do, but I cannot see what you have in mind and think. And again, neither can you know what I am thinking, unless I make you understand it by word or sign. So we can see and know much less what God is in His own secret nature, until the Holy Spirit, who also searches and sees the depths of the Godhead, says Paul there, reveals this to us; As he does by the preaching of this article, in which he teaches us that in the divine majesty there is no more than one undivided being, and yet in the same it is done in this way, that there is first of all the person who is called the Father; and from this the other, which is the Son, born from eternity; and the third, proceeding from these two, namely, the Holy Spirit. These three persons do not separate from each other as two or three brothers or sisters, but remain in one eternal, undivided and inseparable being.
(6) These things, I say, are not investigated, climbed, or ascended by human reason, but are revealed from heaven above; therefore only Christians can speak of them, both what is the essential Godhead in Himself, and also how He shows Himself from without, in His creatures, and what He has in mind for men, that they may be saved. For they hear all this from the Holy Spirit, who reveals and proclaims it through the Word.
- But the others, who do not have such a revelation and judge according to their own wisdom, as Jews, Turks and pagans, must consider such preaching to be the greatest error and highest heresy and say that we Christians are mad and foolish that we make three gods, when according to all reason, yes, even according to God's word, there cannot be more than One God; for it does not rhyme that there is more than one host in one house, more than one lord and prince in one regiment; much less that more than one God reigns over heaven and earth; they think that with such wisdom they have
and, with our faith, made a mockery of all the world; as if we were so very coarse-headed and great fools that we could not also see this, since we, praise God, have so much common sense, and argue and prove, as well as they do, if not better and with more reasons than they do with all their Alkoran and Talmud, that there is no more than one God.
(8) But we say, and we also know from Scripture, that to speak of this divine matter is not nearly enough to speak from reason and to proceed with great wisdom; but it requires a higher knowledge to speak of this and all the articles of our faith than all men's understanding can attain. There is still a small part of the knowledge that one should have of God, if one does not know more about it, than even the pagans see from their reason and conclude from such reasonable causes. As the pagan Aristotle also concludes in his best book, from the saying of their wisest poet Homer: There can be no good regiment in which there is more than one lord, than where in a house more than one householder or woman wants to rule and command the servants; therefore in every regiment there must be only one lord and regent. This is right and true; for God has also implanted such light and understanding in human nature, in order to give it an indication and, as it were, an image of His divine rule, that He is one Lord and Creator of all creatures. With this, however, the high, eternal, divine essence has not yet been sufficiently explored nor fathomed. For although I have already learned that one divine majesty governs all things, I still do not know what and how it happens inside the divine being; no one will tell me, as has been said, except where God himself reveals it through his word.
(9) Now we Christians have the Scriptures, of which we are certain that they are the Word of God, which also the Jews themselves have and which came to us from their fathers; from them also and from no other all that is known of God and divine works, even among the Turks.
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and Gentiles (if not publicly fabled and invented) was taken from the beginning of the world, confirmed and proven with great miracles to this day. This article tells us that there is no God or divine being except the one God; but it does not only present God to us from the outside, but also leads us into his inner being, and shows that in him there are three persons, but not three gods or three kinds of divinity, but one kind of undivided divine being.
- Such revelation follows and breaks forth from the highest work of God, which is an indication of His divine counsel and will, which He decreed from eternity, and according to the same also proclaimed in the promises, that His Son should become man and die to reconcile the human race to God; because we could not be helped from our horrible fall into sin and eternal death by any other means than by an eternal person who would have power over sin and death to erase them and give righteousness and eternal life instead; this could not be done by any angel or creature, but had to be God Himself. Now this could not be done by the person of the Father, who was to be reconciled, but had to be the other person with whom this council was decided, through whom and for whose sake the reconciliation was to take place.
(11) Therefore here are two distinct persons: one who is being reconciled, and the other who is sent to be reconciled and becomes man. The one is called the Father, as the first, having its origin from no other; the other, the Son, eternally born of the Father. The Scripture shows and testifies to this, because it calls God's Son, as Psalm 2, 7: "You are my Son, today I have begotten you"; item, Gal. 4, 4: "When the time was fulfilled, God sent his Son" etc. The consequence itself forces that the Son, since he is called a person, must be distinguished from the person of the Father.
- item, so the Spirit of God is also called special and different as a person who is sent or goes out from God the Father and the Son; as when he says Joel 3, 1.
Spirit over all flesh" etc. There is poured out a spirit, which must be God's or a divine spirit and of the same divine essence; otherwise he would not say: "of my spirit"; and yet another person, not of him who sends or pours out. Item, because he reveals himself in his mission or appears, coming down in visible form, as, of doves and flames of fire, he must be something else in person, than both the Father and the Son.
- But with this piece, since we say that God's Son became man, of the same nature as we are, to redeem us from sin and death and to bring us eternal life, without any merit or effort on our part, we give both Jews and Turks no less to laugh at and mock, than when we say of three persons. For this is a much more inconsistent pretence of human wisdom, which thus, with its Jewish and Turkish, yes, pagan preaching, cleverly says: God is one, almighty Lord over all, who created all men and gave them the law by which they should live; from this it follows that he is merciful to the pious and obedient, but punishes and condemns the disobedient. Therefore, whoever does good works and refrains from sins, he will reward etc. These are vain pagan thoughts, taken from this earthly worldly being and things, as if it must be so in God's regiment, as a householder rules among his children and servants; for such are called pious rulers and masters, who keep this distinction from their own.
14 Such pagan wisdom, holiness and worship is also taught and practiced by the pope; as we all believed under him and did not know otherwise, I as well as others; otherwise we would have taught and done otherwise. And in short: He who does not have this revelation and God's word cannot believe or teach otherwise. With such faith, how are we better than the Gentiles and the Turks? Yes, how have we been able to resist some seduction and lying, which one may pretend for a good work and service? There we have every stumbling block,
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who came with his cap and rope, must follow in Christ's stead, and thought that whoever kept this would be saved by it; and thus all the world became full of vain false worship (which the Scripture actually calls idolatry) out of human wisdom, which is caught as soon as it is presented as a good work and done in obedience to God. For she does not know better; and how should she know it, because it is not revealed to her? Or where it is preached, she does not want to hear it, but despises it and follows her own conceit, and thus remains hidden and incomprehensible to her; as St. Paul says here, "Who has known the mind of the Lord?"
(15) But to us is revealed and declared such counsel and mind of God, how and why God sent and gave His Son into our flesh; for we have this wisdom from God's word, that no man can be righteous before God by himself, but whatsoever we live and do is all under wrath and condemned, because we are wholly born in sins and by nature disobedient to God. But if we are to be freed from sin and saved, we must believe in this Mediator, the Son of God, who took our sin and death upon Himself, paid for it by His blood and death, and redeemed us from it by His resurrection. We remain in this, despite the fact that for the sake of this faith we are ridiculed by the pagan wisdom that teaches us that God rewards the pious, which we understand just as well and better than they do, without their mastery. But here we must have a higher wisdom, which was not invented by us, nor did it fall into our minds, but was given to us by divine revelation out of pure grace.
(16) For we do not want to search out God's counsel, mind and ways with our heads and our own thoughts, and become His counselors, as they reach into His divinity, and, contrary to this saying of St. Paul, do not dare to take from Him nor to learn, but to give Him that He may repay them. And thus make so many gods, so many of their thoughts are (according to which they paint themselves God and dream), that each shabby monk's cap, or at
who chooses his own work, must do and apply as much to them as God the Father, Son and Holy Spirit decides and does in his eternal divine council. So there is nothing else left but to carry caps and to teach works, which even those who do not know anything about God and are public bad boys can do; and even if they deal with such things for a long time, they still do not know how they are with God, and so it remains, as St. Paul says: "Who has known the mind of the Lord? Or, who has been his counselor?"
17 For this does not mean that you have recognized the mind of God, which you have spun out of your own head, and which everyone can find, think out and understand for himself without all divine revelation from his own reason. And what does it help you if you can say nothing more, because God is merciful to the pious and punishes the wicked? Who makes you sure that you are pious and please God with your papal and Turkish monasticism and holiness? Is it enough for you to say: Whoever keeps such an order, may God give him heaven? No, dear brother, it is not a matter of imagining or saying what seems good to you, for I could do that as well as you; just as it happens that everyone imagines something special, this one a gray, that one a black monk's cap etc.but to hear and know what is God's counsel, will and mind; which no man shall tell thee out of his own head, no book on earth shall teach thee, but the one word and scripture given by God Himself, which declares to us that He sent His Son into the world to redeem it from sins and God's wrath, that whosoever believeth in Him should have everlasting life.
(18) In this epistle, St. Paul wants to show Christians that these high divine things, that is, both His divine essence and His will, rule and work, are and remain incomprehensible, unfathomable and hidden to all human reason, and that everything that it undertakes to investigate, teach and discuss is in vain, even darkness and lies. And such a thing of this is to be learned, recognized and met, that must be done alone.
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through revelation, that is, God's word given from heaven.
19 For we do not apply these words of St. Paul to the question of the divine disposition over every man in particular, who will be saved or not saved. For God does not want us to ask or inquire about this. For this reason he gives no special revelation, but points all men to the word of the gospel, according to which they are to judge themselves, so that they may hear and know it: if they believe in it, they shall be saved. Just as all the saints were not saved and saved by a special revelation of their salvation, but by the faith of Christ, their election and eternal life. Therefore St. Paul does not want anyone to ask or inquire whether he is provided or not (since he speaks of the provision in three chapters before this text), but holds out the gospel and faith to everyone. As he taught before that we are saved by the faith of Christ, and says Rom. 10, 8. 12. 13: "The word is near in your heart and in your mouth," etc., and declares himself that such a word should be preached to all men, that they should all believe it, as he says v. 12. 13: "There is one Lord first of all, rich above all who call on him; for whoever calls on the name of the Lord shall be saved."
20 And he speaks of the wonderful rule of God in his church, that those who have the name and glory of the people of God and of the church (as the people of Israel) are rejected because of their unbelief. But the others, who before were not God's people and were under unbelief, now accepting the gospel and believing in Christ, become the right church in the sight of God and are saved; so that it is only their own unbelief that causes them to be rejected; for on the other hand, God's grace and mercy are offered in Christ, to eternal life, without all merit, to those who before were in unbelief and sins, who only accept and believe; as he says: "God has decreed it all under unbelief, that He might have mercy on all." Rom. 11, 32.
- Hereupon follows this text, that it begins from great wonders concerning the rule and work of God in His Church, saying:
O what a depth of riches, silk of wisdom and knowledge of God! How incomprehensible are His judgments, and His ways inscrutable!
- These are the high thoughts and counsel of God, which far and above all human, even all creatures' senses and understanding, that He pours out His goodness so abundantly, and out of pure grace and mercy chooses the poor, the miserable, the unworthy, who have fallen into sin, that is, to acknowledge themselves worthy and guilty of eternal wrath and condemnation before God, so that they may both know what he is in the depths of his divine being and what he has in his heart, namely, that he wants to give eternal life and salvation through his Son to those who believe; But the others, who proudly and surely boast of the great gifts, that they are God's people, called by God above all, having special promise, prophets and fathers etc., and think that God cannot and will not recognize any other people on earth than them for His people and church, He rejects and condemns them because of their unbelief, in which the pride and conceit of their own wisdom and holiness holds them.
23 This is called a rich, inexpressible, divine wisdom and knowledge, which only those who believe in Christ have, so that they can see into the deep abyss what is the meaning and opinion of the divine heart; although they cannot fully reach it in their weakness, nor fathom it further, than as much as they grasp in the faith of the revealed word, as in a mirror and image, as St. Paul says 1 Cor. 13:13. Paul 1 Cor. 13, 12, but it is foreign and hidden to the blind unbelieving reason, and nothing at all comes into its mind or thoughts; indeed, it does not want to hear or know anything about it, even if it is revealed to it.
24 St. Paul saw and experienced this, how especially the trustworthy Jewish people resisted so harshly and stubbornly.
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This sermon of the Gospel, that he must be astonished and say: What shall I say much? I can see that it is nothing other than a deep, unfathomable wisdom of God, and His incomprehensible judgments and inscrutable ways etc. As he also says elsewhere, "We preach a secret, hidden wisdom of God, which God decreed before the world, for our glory, which none of the nobles of this world has known," 1 Cor. 2:7, 8.
- We Christians are to recognize such depth and richness of wisdom and knowledge through faith (for otherwise, as he himself says, it cannot be grasped or understood); So that we may certainly believe, since the world does not, and give God the glory from the heart, that he is true, a wise, just, and gracious God and Lord, whose riches and depth cannot be spoken of, and who is to be praised and glorified by all creatures, because he so wonderfully governs his church through his word and revelation: that those who hear and accept the same receive such light from it that they turn to him and have the knowledge of their blessedness, which others can never attain; and shows such unspeakable kindness to all who are in sin and under God's wrath, that he transfers them unworthy, condemned ones from the power of death and hell into the kingdom of eternal grace and life, where they only seek grace and believe in his Son Christ; But again, as a right judge, he also justly rejects and condemns those who do not want to believe or respect such a revelation and testimony of his will in his Son, but defy and insist on their own blind conceit of wisdom and righteousness, so that they too, deprived of such light, grace and comfort, must be eternally separated and cast out from the kingdom of God, regardless of how great a name and profession they have, that they are considered God's people and church.
- and these are the incomprehensible judgments and unsearchable ways of God; this is His rule and work. For "judgments" means what is right or wrong in his sight, what pleases him or displeases him, to praise or to punish in his sight, and in short, to follow or not to follow.
to be avoided. Item "his ways", what he wants to show and do to mankind. Men cannot and may not see this from their reason, nor investigate it with their thoughts, and should only leave God unmastered in this with their judgment and conceit as to what is right or wrong, divinely done and governed; but humble themselves before him, and confess that they can neither understand nor advise nor teach anything about it, and give him the honor that he, as their God and Creator, knows and understands better what he is and how he should govern than we wretched, poor worms.
For who has known the mind of the Lord? Or who has been his counselor? Or who has given him what before, that he might be recompensed?
(27) Three things, he says, that the world may be deprived of all glory in divine things. To know the mind of the Lord, what he is thinking and planning, or has decided for himself from eternity. To give or instruct counsel as to what and how he should undertake, attack and do. And also to give him, that is, to help him with their ability, strength and action. All this is impossible for human nature, for since it cannot recognize his mind, it will much less be able to give him advice or do anything with its wisdom and action.
- Therefore, it is a shameful presumption that the world should presume to do so; They think that they can not only see and do God's nature, will and work through themselves, but also give him advice on how he should do it and what he should put up with, yes, even earn him with their works, and do so much that he should repay them for it, and they have the glory and honor that they have done great, excellent things in his regiment of the church, strengthened and preserved it, and filled heaven with their great holiness. etc.
29 Therefore, in order to overthrow such a wrong mind, God must, in His rule and work, only do the opposite of what they think and do, so that they, being fooled by their wisdom, may be offended and angry at it; so that He may prove by deed and experience that it is not to be done.
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as we think and propose to him, and must confess that we have not understood such his mind, counsel, and will, nor have been his counselors; for no man nor angel first conceived it, nor can say beforehand, much less that he should now have to counsel us, or pay us for anything we have given him.
(30) This is evidenced by the three kinds of people on earth among whom Christians must live. The first are the very coarse swine, who ask nothing about what God is or how he rules, think nothing of any word of God or faith, without believing in their mammon and belly, thinking only how they live themselves, like the swine on their bed. To them one must not preach anything of this text: "O what depth of riches, wisdom and knowledge of God" etc. For they will understand nothing of it, if one preaches of it forever, rather they hear if one says of their Träbern and Säumahl, so that they fill their belly; therefore we let them also be sows and remain as they are, and are already separated from each other, so that it is annoying that one must see and hear such (also among the Christians).
(31) The others are those who are sensible, and are concerned about God's mind and opinion, judgments and ways, and how to be saved; after which the pagans and we under the papacy have also argued according to reason. This is the beginning of all idolatry on earth, for everyone comes and teaches about God according to his own thoughts. The Mahomet: He who keeps his Alkoran and faith pleases God. A monk: Whoever keeps this rule and order will be blessed. The Pope: Whoever keeps his law and service, goes to Rome to the apostles, and keeps his indulgences, obtains forgiveness of sins; but whoever despises it, he is in God's wrath etc. These are also called judgments and ways, so that the consciences are governed and directed to eternal life, and think that they are God's judgments and ways.
32 But against this God's word says that he does not want this, and that it is vain error, darkness and vain service,
that is, idolatry, which is most hostile to God and enrages Him. Thus, all the world itself must confess that even if they deal with such their own self-chosen works for a long time, they cannot certainly say or conclude that God is certainly gracious to them and pleased with them for such their lives and deeds; Nevertheless, they will always go on adventuring in blind delusion and conceit, until God strikes their hearts with the revelation of the law, so that they will be shocked to realize that they have lived without God's knowledge and have known nothing of His will, and that they no longer have any counsel or help, unless they take hold of the word of the gospel of Christ.
- We have all been such until now; for I too, as a spiritual, learned doctor, neither knew nor understood otherwise, but dreamed that my monk's cap should fall to God and would be the way to heaven; thought I had well recognized the Lord's mind, and also wanted to be his counselor, and earn him that he should repay me; But now I see that this is false and blind, and I must learn from his word that nothing else is valid before him, but to believe in Christ crucified, his Son, and in such faith to live and do what every man's profession and station demands. Thus one can be certain of what is right or wrong in his sight, because we have not invented it ourselves, but have it through revelation, in which he shows us what he has in mind; as St. Paul also says 1 Cor. 2:10, 16: "We have the mind of Christ"; item: "God has revealed it to us through his Spirit" etc.
- the third are those who also go against it, who also hear the word or revelation (for I am not speaking now of those who knowingly pursue it, who belong among the first group, as those who do not ask anything about God; but of those who leave the revelation in place) and, led by the devil, go over and beside it, wanting to take hold of God's ways and judgments, which He has not revealed; who, if they were Christians, should well be content, and thank God for having given His word, in which He Himself shows what is to Him.
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and how they shall be saved. But now they let themselves be led by the devil and want to seek other revelations, and ponder what God is in his invisible majesty, and how he secretly governs the world, what he has decided about everyone in particular in the future; so nature and reason cannot let it go, it wants to reach into his judgment with its wisdom and be in God's most secret counsel, and teach and master him. This is the sorrowful devil's hope, because of which he is cast into the abyss of hell, because he wanted to reach into the divine majesty, and because of which he wanted to bring down and overthrow man with him, as he did in the beginning in paradise, and also challenged the saints and Christ himself with it, when he placed him on the pinnacle of the temple. etc.
35 Against these, St. Paul introduces these words in particular, in response to the rash question of prudent reason: Why does God so punish and reject the Jews, and allow the damned Gentiles to come to the Gospel? Item: Why does he rule in such a way that he exalts godless, evil people, and lets the pious go bad and be oppressed? Why he chooses Judam as an apostle, and afterwards rejects him, and accepts the murderer and the avenger? And I hereby forbid such to leave their climbing into the secret majesty, and to keep to the revelation that he has given us; for such searching and climbing is not only futile, but also harmful, because if you search for it forever, you will gain nothing everywhere and fall down the neck because of it.
- But if thou wilt go right, thou canst do no better than to concern thyself with his word and works, wherein he hath revealed himself, and let himself be heard and taken hold of, namely, how he presented his Son, Christ, to thee on the cross; this is the work of thy salvation, whereby thou mayest assuredly lay hold on God, and see that he will not condemn thee because of thy sin, if thou believest, but giveth eternal life, as Christ saith unto thee: "God so loved the world that He gave His only Son, that whoever believes in Him should not perish. "etc., Jn. 3, 16. In this Christ, says St. Paul.
Paul Col. 2, 3, all his treasures of wisdom and knowledge are already hidden; you will have more than enough to learn, study and think about, and you will be amazed at such a high revelation of God and gain pleasure and love for God; for it is such a work that can never be learned in this life, and as St. Peter says in 1 Petr. 1, 12, even the angels cannot get enough of it, but never cease to see their joy and joy in it.
I say this so that one may know how to instruct and instruct those who are challenged and afflicted with such thoughts of the devil, who tempt God by tempting them apart from revelation, to search out his ways, and to grope about what God has in mind for them, leading them into such trepidation and doubt that they do not know how to stay. These words are to be held up to them, and herewith, like St. Paul punished his Jews and his disciples, they want to seize God with their wisdom and lead him to school, as his counselors and masters, and deal with him through themselves without means, and give him so much that he has to repay them. For nothing will come of it; he has built so high before it that you will not climb it with your climbing, and so much wisdom, counsel and wealth that you will never be able to fathom or exhaust, and you should be glad that he gives you something to know and receive through revelation, as follows:
For from him, and through him, and in him are all things. To him be glory forever and ever.
(38) What much do we want to boast about, he wants to say, since all things that have essence, of course also all our wisdom and abilities, do not originate from themselves, but both have their beginning from him, are sustained by him and must exist in him; as he says in Acts 17:28: "In him we live, weave and we are. 17, 28. says: "In him we live, weave and are" etc.; item Ps. 100, 3.: "He has made us, and not we ourselves", that is, what we are and are able to do, that we live, have peace and protection, and in short, what happens to us good and bad, this does not happen by chance and accident, but everything from and through his divine counsel and
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He is pleased with us because he cares for us as his people and sheep, governs us, gives us good things, helps us in times of need and sustains us. etc. Therefore, he alone deserves all the honor and glory of all creatures.
39 But that he speaks thus: From him, through him, in him are all things, which is most simply said: Beginning, means and end is all of God; that all creatures have their origin from him, and also their increase, how great, long, wide and far they shall go. As we speak in the grossest terms, the beginning of every grain is that from the dead seed in the earth a root grows, after which it grows out and becomes a stalk and a leaf, an ear and a grain; there it remains and stands, and has its three parts, which it should have. Thus all creatures have their beginning, means and end, as long as they last and remain, so that when it ceases, all creatures are nothing; and even if it begins and grows, yet does not reach its end, so that it becomes perfect, it is also nothing. Summa, it must be all God's, that where he does not begin, there nothing can be nor become; where he ceases, there nothing can stand; for he did not create the world as a carpenter builds a house and then goes away, leaving it standing as it is; but remains with it, and preserves everything as he made it, otherwise it could neither stand nor remain.
40 But that St. Paul does not speak badly (as elsewhere): From him are all things, but adds two more, makes a third, and yet brings all three pieces together again and concludes in one, when he says: "To him be glory" etc., with this he undoubtedly wanted to indicate this article of the three persons of the divine being differently, although he does not express them by name, as was not necessary here; as also the ancient teachers considered this saying as a testimony of the holy trinity; namely, that all things are created by God the Father and through the Son (as he then through the
(The Son does all things) and are preserved in the Holy Spirit by God's good pleasure; as St. Paul also uses to speak elsewhere, as, 1 Cor. 8, 6: "We have only one God, the Father, from whom are all things; and one Lord, Jesus Christ, through whom are all things" etc. And of the Holy Spirit, Gen. 1:31: "God saw in all His works that they were very good."
41 Thus Scripture teaches us that the work of creating all creatures is of the one God, or the whole Godhead, and yet in the one Being the three Persons are thus distinguished, that all things are said to come from, consist in, and remain of the Father, as of the first Person, through the Son, who is of the Father, and in the Holy Spirit, both proceeding from the Father and the Son, which nevertheless all three remain in one undivided Godhead.
But how and in what way such a difference of persons takes place in the divine being from eternity, we should and must leave unfathomed. After all, according to that crude understanding, we cannot fathom God's creature, and no creature is so intelligent that it could understand in itself the three parts, beginning, middle and end; which, even though they are distinguished in themselves, are so interdependent that one cannot separate one from the other with external senses. Who has ever seen or been able to say how it happens that a leaf grows from a tree, or a grain becomes a root, and a cherry grows from a blossom through wood and kernel? Item, how a man's body and limbs grow and increase by degrees; or what is the sight of the eyes; how it happens that the tongue makes so many different voices and words, which go into so many ears and hearts differently? Much less what are the inner powers of the soul with its thoughts, senses, memory etc. What is it then that we presume to measure and grasp God's eternal, invisible being with reason?
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*On the Sunday of Trinity. )
Another sermon from the Holy Trinity.
(1) Since this feast demands that people be instructed, reminded and strengthened in the faith of the article of the Holy Trinity, let us speak of it a little. For if one is not properly instructed and grounded in this, the other feasts cannot be acted upon purely nor fruitfully; for the other feasts of the year wrap our Lord God in His works and wonders that He has done; as, in the cradle days (Christmas) of Christ, one celebrates that God became man; on Easter Day, that He rose from the dead; on Pentecost Day, how He gave the Holy Spirit and established the Christian Church, and so on: that all other feasts preach of our Lord God as he is clothed with a work. But this feast holds out to us who He is in Himself, apart from all clothing or works, merely in His divine essence. Then we must rise above all reason, leave all creatures behind, and listen only to what God says about Himself and about His inner nature, otherwise we will not know.
(2) Then God's foolishness and the world's prudence clash with each other. For the world, when it hears that God speaks of Himself in this way, that He is one God and yet three different persons, considers it to be an annoying, foolish sermon, and all who follow reason and hear such things consider the people who believe and teach such things to be pure fools; hence this article has always been contested from the time of the apostles and fathers until this day; as the histories testify, and especially the Gospel of St. John. Johannis, which he also has alone to confirm this article.
*This sermon first appeared in "Zwo Predigten, eine von der heiligen Dreifaltigkeit, die andere, von dem großen Abendmahl. D. Mart. Luther. 1535." Cf. Erl. A. 9, 19. D. Red.
He wanted to prove from Moses that there was only One God, therefore our Lord Jesus Christ could not be the true God, because God and man did not rhyme together; he therefore chatted out of reason, and thought that as it could be conceived, so it should be in heaven, and not otherwise.
But fie on you, you shameful reason! How do we wretched, poor people come to this, who do not know how our own speaking, laughing or sleeping is done, what natural works we do and feel every day; and still want to speak of God as it is in His divine nature, without God's word, only from our own head? Is this not blindness beyond all blindness, that a man who cannot pronounce the slightest work that he sees in his body daily, still dares to know that which is beyond and above all reason, and of which only God Himself can speak, and may so brazenly plump out and say that Christ is not God?
(4) Indeed, if it were necessary to speak of such things at one's own discretion, I would be able to do so; but if one has thought of them long and sharply, and holds them against the Scriptures, they do not hold the sting. Therefore we must speak (or stammer) of such things as the Scriptures tell us, that Jesus Christ is truly God; that the Holy Spirit is truly God: and yet are not three gods, or three divine natures, as there may be three brothers, three angels, three suns, or three windows; for so they are not divided, but are one divine essence, as they cannot be divided in essence, and yet are distinct persons. For thus St. Paul speaks of Christ Hebr. 1, 3, he is the image of his being etc.; item Col, 1, 15:
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"Who is the image of the invisible God, and the firstborn before all creatures. These words are to be left as they stand, namely, that he puts all creatures, angels and men, and whatsoever they are, under Christ: where this happens, there must be the same God; for apart from the creature there is nothing but God Himself; so that it is even One Thing, and just as much said, Christ is the firstborn before all creatures, as if it were badly said, Christ is truly eternal God.
And that it is certainly enough grasped, he adds: He is the image of the invisible God. If he is an image of God, then he must be a person, distinct from the one whose image he is, and yet in one divine being with the Father; so that he and the Father are not one, but two persons, otherwise he would not be called an image of divine being, if he were not the same God. Since no creature can be an image of the divine being, which it does not have in itself. So he could not be called an image of God, if there were not different persons: one of him from whom the image proceeds; the other of him who is the image, which is (as we say more clearly according to the Scriptures) one of the Father, who is born in eternity, the other of the Son, who is born in eternity, and yet both equally eternal, powerful, wise and just.
Therefore, even though the Jews and Turks mock us as if we were three brothers in heaven, it does not matter; I could do it, too, if it were a matter of mocking or scoffing. But they do us violence, and lie to us. For we do not make three men or three angels, but one divine being and the most united unity, against all that is hereafter, that body and soul are not so united together, as God is united. And further say that the Holy Scripture teaches us that in the same divine unity, God the Father, before all creatures were created, and, as St. Paul used to say, before the foundations of the earth were laid, begat in eternity a Son who is like Him, and is God in all measure, as He is God; for otherwise St. Paul could not say that He was an image of the invisible God.
God. This implies that there is a difference between the Father and the Son, and that there is nevertheless one God; so we cannot deny St. Paul and become Jews and Turks.
7 Again St. Paul speaks of Christ, but with different words, 1 Cor. 10, 9: "Let us not tempt Christ, as some of them tempted him, and were slain of serpents" etc. See how St. Paul and Moses kiss each other so sweetly and how one answers the other so kindly. Moses speaks 4 Mos. 14, 22.: "This people has now tempted me ten times, and has not obeyed my voice." And in the same place stands the word "LORD", which we have therefore printed everywhere in the Bible in large letters, that it is the name which alone is due and given to the eternal, one, true God. For the other words with which God is otherwise called are sometimes spoken by men; but this word, "LORD," is spoken by God alone. Now Moses says: "The LORD Adonai (the true God) says: "This people has tempted me ten times". So St. Paul also comes and says who the God was, and says: "They have tempted Christ. Now make a hole through it, as you will, St. Paul says it is Christ; Moses says it is the one, eternal, true God; in addition, Christ was not yet born at that time; indeed, neither David nor Mary was born yet: and yet he says dryly, "They have tempted Christ; let us not tempt Him also.
8 From this it certainly follows that Christ is the man of whom Moses writes that he is God, and so both Moses as long before and St. Paul confess at the same time, with one mouth, but with another name, that Christ must be God's Son, born of the Father in eternity, in one divine being, and yet something distinct. Call it what you will, we call it a person: it is not spoken enough, but stammered (as we also stammer in the word "Trinity") but how shall we do it? we cannot do it better. That therefore the Father is not the Son, and yet the
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Son is eternally born of the Father, and the Holy Spirit proceeds from God the Father and God the Son, and thus are three persons, and yet only One God. For what Moses says of God, St. Paul also says of Christ.
9 In this way St. Paul also speaks Acts 20, 28, when he blessed those at Mileto, and admonished the pastors, whom he had called together, of their office, and thus says: "Take heed to yourselves, and to all the host, among whom the Holy Spirit has made you bishops, to feed the church of God, which he (God) has purchased by his own blood" etc. This is also a clear text, from which it follows without any contradiction that our Lord Christ, through whose blood the church was purchased, is God, who is the church. For he clearly says: It is God who has won the Church through His blood and of whom the Church is His own. Since, as we have heard, the persons are distinguished, and since it is nevertheless stated here that God Himself acquired the Church through His blood, it is concluded that God has His own blood, which He shed for His Church, that is, that Christ, our Beatificator, is true God, born of God the Father in eternity, after which He also became man in time and was born of the virgin Mary.
(10) For if this blood (that is, the bodily, tangible, red-colored, shed blood of a natural man) is truly called God's blood, then this man must be true God, an eternal, omnipotent person, of the one divine essence, of which it can be said with truth: This blood, which flowed from the side of the crucified Christ and was shed on the earth, is not the blood of a bad, noisy man (like the others), but God's own blood. For St. Paul does not speak this out of frivolity, but in the highest cause, and with great earnestness makes such an exhortation, that he may well remind us of the high office of governing and feeding the church with God's word, lest we make a joke of it; but know that it is so precious and great in his sight, so precious to him is his dear Son's blood, which all creatures are not able to do.
to pay, and if we are diligent or unfaithful in such office, that we sin and become guilty of the blood of God, that it must be shed in vain for the souls over which we are to preside.
(11) Such sayings are many more, and especially in the Gospel of John, where one cannot but say that God the Father, God the Son, God the Holy Spirit are three distinct persons, yet in one divine being. For we do not worship three gods, as the Jews and Turks mock us, but only one God, whom the Scripture tells us are three persons, and yet only one God. When Christ said to Philip John 14:9: "Philip, he that seeth me seeth my Father also." There he puts himself in one, equal, divine being with the Father (just as St. Paul Col. 1, 15., where he calls him an image of the invisible God), and yet shows that there are two distinct persons: the Father is not the Son, and the Son is not the Father, and yet they are one God. Such sayings, I say, are now and then many more, by which the holy fathers have chivalrously preserved this article against the devil and the world, until it is finally inherited by us.
(12) Whether reason thinks it foolishness, what do we ask of it? For it is no art to reason in such matters; otherwise I could do it, as well as others: but, praise God, I have the grace not to desire much to dispute here; but when I know that it is God's word and that God has spoken thus, I do not inquire further how it can be true, and let myself be content with the word of God alone, it rhymes with reason as it will. So should every Christian do in all the articles of our holy faith, not to argue and dispute much about whether it is possible, but only to see and ask whether it is God's word: if it is his word that he has said, then you can be sure that he will not lie or deceive you, even if you do not understand how or when. Therefore, because we have God's word of this article of the Holy Trinity for certain, and the
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Since the holy fathers from the beginning of the church have fought for and preserved it so gallantly against all kinds of mobs, one should not dispute how it is that God is Father, Son, Holy Spirit, one God; for this is incomprehensible: and let it suffice that God speaks and testifies of Himself in this way in His Word. He knows very well what he is and how to speak of his essence, as you can think.
(13) And how dare you grasp and know this high, incomprehensible, divine being, when you know nothing about your own body and life? You do not know how it is that your mouth laughs, that your eyes see a castle or a mountain for ten miles; item, that a man, when he sleeps, is dead in body, and yet lives. We cannot know the least thing about ourselves, how it is that a hair grows, and in the name of the devil we want to climb up to heaven with our reason, which is so blind in its own matters, without God's word, and grasp God in His majesty and uncover it. If you want to use your reason and wisdom, why don't you use it on yourself in things, since you deal with them every day, and ask where your five senses are when you sleep, where your voice comes from when you laugh etc.? In such things one would like to worry without sin; but here, what and how the simple being fei, there one remains simple with the word, which says, how Christ is an image of the invisible God, and is the firstborn before all creatures, that is, that he is like God with the Father.
14 Therefore he says Joh. 5, 23: "They should honor the Son as they honor the Father"; item: "Whoever believes in me", says Joh. 12, 44, "does not believe in me, but in him who sent me"; item Joh. 14, 1: "If you believe in God, believe also in me"; item Joh. 16, 15: "All that the Father has is mine" etc. These and similar sayings do not suffer a hole to be drilled through them. For God has spoken it, who does not lie, and only knows how to speak rightly of God, and thus this article is strongly enough founded in the holy Scriptures.
(15) After this comes the third person, the Holy Spirit, who is called in Scripture the Spirit of God, or his soul. He is not called and born, like the Son, but proceeds from the Father and the Son; that is, such a person, who has the divine essence in eternity, from the Father and the Son at the same time, as the Son alone has it from the Father. So that there are three different persons, but in one divine essence and majesty. For thus the Scripture holds it forth to us, that the Lord Christ is the Son of God from eternity, and the image of the Father, equally great, mighty, wise, righteous; that there is nothing in the Father of divinity, wisdom, power, and might; there is in Him also, and in the Holy Spirit proceeding from the Father and the Son. If anyone therefore desires to know how it is, tell him that it is an incomprehensible being, above all angels and creatures, since no more can be known of it than is indicated to us in the Scriptures.
(16) Therefore the fathers did right, that they understood the faith or symbolism in a simple way, as the children pray it: I believe in God the Father, Creator of heaven and earth, and in Jesus Christ, His only Son, etc. and in the Holy Spirit. We did not make this confession, nor did we invent it, nor did the forefathers; but, as a bee gathers honey from various beautiful and amusing little flowers, so this symbolism is taken from the dear prophets and apostles' books, that is, from the whole of the holy Scriptures, finely summarized for the children and simple Christians. This is why it is called the apostles' symbolism or faith, because it is such that it could not have been summarized better and more concisely and clearly. And from time immemorial it has remained in the church in such a way that either the apostles themselves have put it together, or it has been compiled from their writings or sermons by their best disciples.
- for the first time it lifts: I believe. In whom? In God the Father. This is the first person in the Godhead. And that all three persons may be distinguished all the more truly, is recently expressed for each quality and characteristic in which it is especially manifested. When, in the first person, the
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Work of creation. For although it is true that this work is not only of One Person, but of the one, whole, divine, eternal Being, that one must say: God the Father, God the Son, God the Holy Spirit, created heaven and earth: but here such work is reported in the person of the Father, as he is the first person, because otherwise he does not show himself visibly and outwardly in any work, but in the creation of all creatures, which is the first work of the divine majesty towards the creatures. But in fact and in particular he is distinguished from the other persons by this word "Father", in order to show that he is the first person and of no other; but the Son and the Holy Spirit are of your Father.
(18) Then faith says, "I believe in one more, who is also God (for faith is such a thing that belongs to no creature, but to God alone); what is his name? Jesus Christ, his only begotten Son. Thus have Christians prayed for more than fifteen hundred years, indeed, all believers from the beginning of the world; and though they have not had these very words, yet they have believed and confessed the same.
(19) This, then, is the first distinction of God the Son, that he is called the only Son of God. For although all the angels, indeed all the Christians of our Lord, are called sons and children of God, none of them is called the only or only begotten Son; but the Lord Christ alone was born of the Father in such a way that he has no equal among all creatures, not even among the angels, namely, that he is the true, natural Son, that is, of the same divine, eternal, uncreated Being of God the Father.
- then his special works are told: He was conceived by the Holy Spirit, born of Mary, a virgin, suffered under Pontio Pilato, was crucified, died and was buried, descended into hell; on the third day he rose again, ascended into heaven, sits at the right hand of God, his heavenly Father, and will come again on the last day to judge the dead and the living etc. Hereby the Son is judged according to his own
work; for he alone, not the Father, nor the Holy Spirit, became a natural man, blood and flesh, as we are, suffered, died, rose again, ascended into heaven etc.
- The third follows: I believe in the Holy Spirit. Here again a different person is named, but also of divine essence with the Father and Son; for one should and must believe in no one but the true God alone, according to the first commandment: I alone am your God. And so, in this confession, both the unity of the divine being is summarized in the shortest way, that we believe and worship one God, but in three different persons; just as such a difference is also indicated in holy baptism, since we are baptized in one God's name, and yet Christ commands to baptize in the name of the Father, Son and Holy Spirit etc.
(22) Now the characteristic of this person is that he proceeds both from the Father and the Son; therefore he is also called the Spirit both of the Father and of the Son, who is poured out into the hearts of men, and manifests himself in the work of gathering together the church of Christ in every tongue, enlightening and inflaming hearts to one faith through the word of the gospel, sanctifying them, making them alive, and saving them.
(23) So also in this confession of the Symbol, the three persons are included in One Divine Being, and yet are different, each being clothed with a special work before the other, so that the simple Christians may know that there is only One Divine Being and one God, but still three persons. In addition to this, different works are added to the sign, so that the persons are not mixed into one another. To the Father is given the work of creation, to the Son the redemption, to the Holy Spirit the power to forgive sins, to make happy, to strengthen and finally to bring from death to eternal life. Not to think that the Father alone is the Creator, or the Son alone the Redeemer, and the Holy Spirit alone sanctifies: but though all things create and maintain, are sufficient for sin, forgive sin, raise up from death.
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and give eternal life, are works of the whole divine majesty: but the Father is shown in the work of creation, which originally proceeds from him as the first person; the Son in the work of redemption, which he performs in his own person; the Holy Spirit in the work of sanctification, to which he is specially sent and manifests himself; so that Christians may have this simple certain understanding that there is only one God, and yet there are three persons in one divine being, as the holy fathers have diligently compiled from Moses and from the writings of the prophets and apostles and preserved them against all heretics.
(24) This faith has been inherited by us, and God has forcibly preserved it in His Church to this day against all the rotten ones and devils. Therefore we should remain simple-minded and not be prudent. For Christians are such people who believe that which is foolish to reason. As St. Paul says in 1 Cor. 1:21 that our Lord God would make the world foolish through the preaching of the gospel. For how can reason send itself into this, or believe that three is one and one is three, that God became man, that a man, when he is bathed in water according to the command of Christ, is bathed in the blood of the Lord Jesus Christ and washed clean from all sins? etc. Such articles are mere foolishness to reason; so that St. Paul calls the gospel a foolish sermon, by which our God saves those who do not want to be wise and believe the word badly; the others, who want to follow reason in such matters and despise the word, shall fall to the ground and perish because of their wisdom.
So now we have sufficient proof of the Holy Trinity from the Holy Scriptures and from the Symbol, as much as is necessary for a simple Christian to learn. Above such proof there are also miraculous signs, so that the divinity of our Lord Jesus Christ and the Holy Spirit is attested, which should not be disregarded, nor should they be thrown to the winds. For our Lord God such miraculous signs of his
He is not only concerned that the people who have taught wrongly are punished, for he could well save that in this life, as he otherwise lets many people go unpunished for ten, twenty, thirty years. But he publicly attacks the rulers who blaspheme and revile God with false doctrine here in this life with a special, unusual punishment, so that other people may take offense at this and have this as a testimony (about which they are publicly convicted of their blasphemy beforehand, also condemned by their own conscience), that they have been the originators and beginners of blasphemy against God's name and word; that everyone must say that God has no pleasure in their doctrine, because He attaches special stigmas to them, that they perish by the mean way of other punishments, which otherwise go upon wicked people.
- So the histories say that in the time of John the Evangelist there was a heretic named Cerinthus, who first preached against the apostles' doctrine and defiled our Lord Christ, saying that he was not God; and this blasphemy took so much influence that the holy evangelist John, after the other evangelists, had to write his gospel, and most of all, as you can see, to defend and uphold the divinity of Christ against this Cerinthum and his group. As can be seen, St. John, especially before the other evangelists, starts his gospel high, and does not refer to many miraculous works of the Lord Christ, but to his sermons, in which he painted himself mightily, that he was true God, born of the Father in eternity, in equal power, glory, wisdom, righteousness and all other divine works. But it happened at a time that the dear St. John went into a public bath with some of his disciples. When he became aware that the heretic Cerinthus and his flock were also there, he did not tarry long and told his disciples to leave with him quickly and not to remain among the blasphemers. The disciples followed him and soon departed with him. How
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Now they had gone out of the bath, as soon as the room invades, and slays Cerinthum with its appendage, that not one of them came.
27 Thus one also reads of the heretic Ario, who before all others fiercely contested this article, that our Lord Christ is true God, and did noticeable damage to Christianity, that one had to deal with it four hundred years after his death, and yet today it has not yet been completely eradicated. Then our Lord God also came and defended His honor with a remarkable miracle. For history writes that Arius had so highly pledged himself to the Emperor Constantine and his advisors, and that he had persuaded them with an oath that he had never taught unrighteously; and the Emperor Constantine commanded the Bishop Alexandro of Constantinople to recognize him as a member of Christendom and to accept him back into the priesthood. Because the pious bishop refused to do so (for he saw well what Arius and his crowd were doing), Eusebius and the other bishops who were on Arius' side threatened him that if he did not want to accept him again, according to the imperial edict, they would expel him by force and Arius would be accepted by the entire congregation; therefore, he would consider the matter until the next day.
- The pious bishop was afraid of the matter; therefore, because the Arii's followers were so great and powerful, and in addition had the emperor's edict and the whole court on their side, he thought to seek help from God, since in such matters concerning God's honor only God can be found; he fell down on his face to the earth in the church, and prayed all night that our Lord God would send such means for the salvation of His name and honor that the wicked leader would be prevented from
and his Christianity would be helped against the heretics. When it was morning, and about the time that they were to gather in the church at the appointed place, and the bishop Alexander was either to accept Arium, or to be expelled from office, Arius found himself in time with his followers, and went splendidly with a large crowd to the church, but on the way he was sore in body, that he desired a chamber. When the crowd was waiting for him in the alley, the news came that he had died in the chamber and that his lungs and liver had been taken away from him: Mortem dignam blasphema et foetida mente, most, that is, he had such an end that rhymes well with a blasphemous and stinking heart.
- So this article of God was first preserved by the writings and struggle of the apostles and fathers, then also by miracles or wonders against the devil and his blasphemers, and will henceforth be preserved in this way, so that we should have no doubt about it, but believe in God the Father, God the Son and God the Holy Spirit; as our children and we confess daily in faith, so that one does not make a lump or only one person out of it; for this is why three different works have been put in place, so that the common Christian man may have a difference between the persons, and yet not divide the nature, and let one God remain in an undivided being. This is what is preached today on this Sunday, so that people may learn and know that we did not come into this doctrine through a dream, but by God's grace through His Word and through the holy apostles and fathers. May God help us all that we may be found constant and pure in such doctrine and faith until our end, amen.
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On the first Sunday after Trinity.
1 John 4:16-21.
God is love; and he who abides in love abides in God, and God in him. In this love is complete with us, that we may have joy in the day of judgment; for as he is, so are we in this world. Fear is not in love, but perfect love casteth out fear: for fear hath torment. But he that feareth is not wholly in love. Let us love him, for he first loved us. If anyone says, I love God, and hates his brother, he is a liar. For he that loveth not his brother whom he beholdeth, how can he love GOD whom he beholdeth not? And this commandment have we from him, that he that loveth GOD love his brother also.
This epistle is laid out according to length among the interpretations of some of the epistles of the apostles, especially printed; which whoever wishes may read there, and take one or more sermons from it for himself or his people; for it would be too long to put them all here.
The other Sunday after Trinity.
1 John 3:13-18.
Do not be surprised, my brothers, if the world hates you. We know that we have come out of death into life, because we love the brethren. He who does not love his brother remains in death. He that hateth his brother is a murderer: and ye know that a murderer hath not eternal life abiding with him. By this we have known love, that he laid down his life for us; and we also ought to lay down our lives for the brethren. But if any man have the goods of this world, and see his brother brought to nought, and shut up his heart against him, how doth the love of God abide with him? Little children, let us not love in word, nor in tongue, but in deed and in truth.
These epistles and gospels, which are arranged around the feast of Pentecost, before and after, speak much of the love, not only that we should have for Christ and God, which is nothing other than to be thankful for the received unspeakable benefit of redemption and forgiveness of sins through Christ's blood and death; but also of love toward one's neighbor, which receives nothing from him, but gives to him, forgives him, and does all kinds of good, and does not stop because of this, whether it does not in turn love those whom it benefits.
2 St. John here exhorts Christians to this virtue; as such exhortation
is necessary, because one sees how strange she is among the people of the world. And especially he admonishes that they should not wonder if the world hates them and would like to have them dead, as Cain killed his brother (as he said next to it), which of course hits everyone hard in the head and hinders love very much.
For what is more marvelous on earth, than to hasten those by whom they are loved and receive good things? Who would have thought, we ourselves say, that people could be so wicked? And who is more willing or able to serve the world and do good?
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because it is so ungrateful and gives nothing but hatred as a reward for love? But let us first say of ourselves and look at ourselves, who have been baptized and have received the gospel, how we love God for the great love that He has given us His Son. Oh, there is also a beautiful example of great joy and gratitude to be seen, for which we should rightly spit upon ourselves in shame before God and His angels. But what shall we say of others who, when they hear the blessed preaching of this grace and good deed of God, do not want to suffer it, condemn it for heresy, and those who preach it to the world for service, salvation and blessedness must be a curse and a sacrifice to it, says St. Paul 1 Cor. 4:4. Paul 1 Cor. 4, 13, that no evildoer will be more miserably and ignominiously dealt with and executed by her? as we have also seen so far, and still, with the pope and his followers.
If experience teaches us these things, which otherwise no human heart could believe, St. John begins to admonish us, saying: "My dear brothers, do not be surprised that the world is hurrying you" etc. Should we not be surprised, what more is there to be surprised about on earth? I would have thought that if a few sermons were preached about the grace of Christ, all the world would accept them with the greatest joy and never forget such graces and benefits. On the other hand, it would be no wonder that the earth would suddenly rise up and swallow up the people who do not know how to thank God for allowing His Son to become a man, to redeem us damned from sin and death, and to bring us into life and blessedness. Isn't it terrible that one should flee and hate this Savior and his teachings more than the devil himself?
What shall God say and do about this? He speaks to his Jews through the prophet Micah Cap. 6, 3, 4, 5: "What have I done to you, my people? And how have I offended you? Tell me. Have I delivered thee out of the land of Egypt, out of the house of bondage, and have I drowned thine enemies in the Red sea?" item: "Remember how I fed Balaam the prophet, that he cursed thee not, that thou shouldest not be cursed.
not even be cut off"; in which you should notice more how the Lord has done you all good. And Christ to his ungrateful people Matth. 23, 37.: "Jerusalem, Jerusalem, you who killed the prophets etc., how often have I wanted to gather your children together, as a hen gathers her chicks under her wings!" As if to say, "I did not come and preach that you should die and be condemned; but I suffer death and God's wrath for your sin, and bring you all God's grace and benefits, temporal and eternal: whence then comes such bitter hatred against me and my preaching?
(6) Well, says St. John, since the world itself can apologize to God for such good deeds, do not be surprised that such things happen to you. What is it that I show my love, that I lay down my life and limb to confirm this teaching and to help my neighbor? Oh, it is a poor, beggarly, nasty and stinking love against those, since Christ dies for me, to redeem me from eternal death. If God, with His supreme, causeless love, cannot exalt the world to be grateful to Him for it, what wonder if it will be angry with you for your good deed? And what do you want to throb and scrape about ingratitude? You yourself are a piece of the same world for which God's Son had to die. And even if you strive for her, it is nothing compared to the fact that God did not spare His own Son for her sake, but had her executed and killed by her own hands.
But what is the cause and where does such hatred of the world come from? Shortly before, v. 12 shows the example of Cain, who was of the wicked, he says, and strangled his brother. And why did he slay him? Because his works were evil and his brother's righteous. A beautiful, right thing, to hate only because the hater and slayer is evil and the benefactor is good. In civil and domestic government and office, one wraths and punishes for evil's sake those who are evil-doers and disobedient; that is right wrath and punishment: but the world is such a fruit in the things God has to do with it, that it hates, persecutes and punishes those who are evil-doers.
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as evil-doers and scoundrels, kill those who do her good. She got that from her father Cain, says John, the great holy fratricide. There is her right image painted, which she always follows and mirrors.
- The dear pious mother Eve, when she had given birth to her first son, spoke with great joy and hope in God's promise of the future seed that would crush the head of the serpent: "Now I have the man of God", and therefore called him Cain, that is, "come over"; as if she wanted to say: For she had not yet seen a man born on earth, and was the first dear fruit of the human race; of this she rejoiced, and pronounced herself blessed, and this son was brought up in such hope, as if he would help and make blessed all the world after himself, that his brothers and sisters, together with their children's children, would have to take comfort in this. He was well aware of this and proudly boasted about it to his brother, who, on the other hand, had to bear a sad name, that he was called Abel, that is, nothing and vain. As if the parents should say: Oh, it is nothing with this one, Cain is it, the right heir and owner of the Promised Grace, so God gave to men, Lord and Squire before all his brothers.
- Here, the pious parents, both of hope and comfort to the son, out of great heartfelt longing for redemption from their miserable fall, will have lived many years, looked to him alone as the firstborn, and raised them both with great diligence and taught them about their sin and fall, and the promise of God, given to them; until they now grow up and enter the priestly office themselves, especially the firstborn, Cain, who takes it up with great earnestness and wants to be first before God, and offers his first fruits from the earth, given by God and acquired through his work, as he undoubtedly saw before from his father; but Abel, as the lesser and a poor shepherd, also offers from his sheep the firstlings, which God had given him, without his effort and care. Now that such sacrifices were made, God made such
The fire came down from heaven and consumed Abel's sacrifice, but Cain's sacrifice was not consumed. This was the sign of grace, as the text says: "God graciously looked upon Abel and his sacrifice, but He did not graciously look upon Cain and his sacrifice." Gen. 4:4, 5.
- Then both Adam and Eve saw that they had betrayed their hope and consolation in this firstborn son, and God had to learn the wonderful judgments of the poor Cinderella (as he also thought of himself in relation to his brother) before the other; but especially he himself, Cain, who was all too sure of this, even on his parents' delusion that he, as the firstborn, would be the most noble before God, was herewith horribly shamed, and the hypocrite, which he had hitherto covered up, was revealed, and with secret hatred against God, but with public anger and hatred against his pious, innocent brother, so inflamed that even his parents must punish him for it, that he nevertheless corrects nothing, but rather is inflamed with vengefulness, that as soon as he comes to him alone in the field, he beats him to death. So he does not think to mend his ways or to seek mercy from God, nor can he be so merciful as to forgive his only brother, whom he has on earth, who has done nothing wrong to him, and grant him God's mercy.
- This was the consolation and joy that the poor parents, Adam and Eve, had experienced in their first children, from which they subsequently had a difficult time of sorrow throughout their lives on earth, especially because they saw that all this sorrow had come from their first fall, and would have had to perish and perish from great sadness and heartache if God had not comforted them again with another son; For then all their hope was gone, that they should not only have comforted themselves in vain with the firstborn, Cain, but should also have been deprived of the other son, of whom they now had certain testimony that he pleased God, and now no longer know from where they should wait for the consolation of the promised seed.
- Behold, thou hast the image of the world, in this Cain most beautiful and real.
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than in the first and highest and most distinguished piece; for of course no one has been like this Cain after him. And in this only those are portrayed, who are the paragon and best core on earth, the holiest, most pious servants of God. On the other hand, the wretched, vile Cinderella, Abel, is the poor little group of the Church of Christ, which must leave this young Cain the glory and the name before God, that he is complete, as given to him by God, to whom all honor and right is due. Therefore, he prides himself and insists on his worthiness, and on his sacrifice and worship, thinking that God must look upon it favorably and accept it before his brother's sacrifice. Meanwhile, the pious child Abel goes along, has to let his brother despise him, begrudges him the honor, considers himself much less worthy than him, knows nothing to comfort himself but God's grace and goodness; believes in God and hopes for the future and promised seed, and in such faith also makes his sacrifice as a confession and sign of his gratitude.
- Here again God comforts His poor little ones (for this example is not written to this Abel, but to the poor children of God, who are like him), that not because God has forgotten them nor rejected them, even though they are hopefully despised by the proud Cain, as if they were nothing before him, but also graciously accepts them and lets the proud Cain go with his first birth and sacrifice.
Therefore, when the word of God attacks Cain and tells him that he is not pleasing to God because of his worthiness, and that he does not want his work and service to be better and more valid than his brother's, he begins to hate and persecute his brother most bitterly, and cannot have peace until he brings him down and exterminates him from the earth. There you have the cause of this hatred and anger of the world; namely, nothing else, but, as St. John speaks here, because his works were evil, but his brother's were righteous.
(15) What did the pious Abel do to his brother that he should be angry with him? He holds him far and high as the firstborn.
and does him all honor, loves him as his dear brother, is well pleased, and desires no more than that he may have a gracious God, asks for the future seed, that is, for the salvation and blessedness of his parents, his brother and the whole human race; how then can this Cain be so merciless and cruel that he murders his own blood and flesh so grimly? But, it is the cause that the devil possessed Cain's heart with the pride and hope of his first birth, that he thought himself to be the excellent man, who was everything before God and had no sin, but his brother was nothing; and thus has no true brotherly love, but vain contempt for his brother in his heart, and now that he sees that God takes care of his brother, he cannot stand it, will not let himself be moved by what is said to him on God's account, that he humbled himself before God and sought mercy; but becomes so full of bitterness and malice that he cannot see his brother alive, but against God's command and his own conscience, he himself becomes the murderer of him, and afterwards goes away as if he had done right by him.
16 This is what John says, that this Cain had no other cause to kill his brother, but that his works were evil, his brother's righteous. Thus the world, as the obedient daughter of the holy Cain, must be angry with the Christians for no other reason than for the sake of the highest love and good deeds; of which see the high examples of the dear holy archfathers, prophets, and most of all of Christ himself.
(17) What sin have the dear apostles committed against her, who desired no man's hurt or harm, but wandered about in great poverty and with hard labor, teaching the people how they should be delivered from the devil's kingdom and eternal death, and be saved through faith in Christ? They cannot hear this nor suffer it, but all cry out with heaps: Only dead, dead and from the earth with these people, without all grace etc. What then is the cause? They want to help the world from its idolatry and damned nature. Such good works it will not suffer, and its evil works only praised and praised.
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that God may say, "What you are doing is right and pleases me; you are the good children, continue in this way, and confidently kill all who preach and believe in my word.
(18) So they still do over our gospel, for which hatred and persecution arose; for no other cause arose, nor can we be blamed for anything else that we did against them, except that by the grace of God we brought his word to light, so that we might be helped out of the blindness and idolatry in which we lay as low as they, and would gladly help others also. This is the futile sin, so that we deserve the irreconcilable wrath and indelible hatred, that they cannot see us alive. We preach nothing else but the faith in Christ, which our children pray and confess with words, and there is no difference, except that we say: Because Christ crucified for us and shed his blood to save us from sins and death, it is not our own works that do it, Holiness of God etc. This is not at all to be suffered by them, that one does not put their faithless service on a par with Christ, and teaches not to trust in one's own worthiness, but in God's grace and to thank Him for the same. This would be acceptable to them, and they themselves would be much greater, more learned, wiser, and more excellent people than we are, as they are. But it is the cause that Cain's works are evil, but Abel's are righteous; this does not allow the matter to be tolerated, and here no unity nor comparison can be hoped for eternally. The world will not leave its idolatry nor accept faith, but will force us to leave God's word and praise its Cain worship, or all shall die without mercy at its hands.
19 Therefore saith St. John, Marvel not if the world also hate you: for it doeth after the manner of Cain its father, and cannot do otherwise; it will be even, Abel shall be nothing: for they are the great company of the high, and wise, and learned, and mighty: whom the scripture paints, that they must take away the poor company of the church of Christ.
and persecute him for his good works; for they cannot suffer that the despised, vile multitude should teach them that we are saved by God's grace and mercy alone, not by our merit, and that their sacrifice (that is now our papists' mass, which they consider the holiest work and merit) is not valid before God.
- Thus the world is painted for us, that we may know it rightly; which is also necessary for a Christian to know, and to learn something great, that he may know what he ought to do to it, lest he be frightened of it, or become impatient, or be overcome by its malice and ingratitude, that he may also become wicked, and begin to hate and seek vengeance; but keep his faith and love, let the world go if it will not listen, and wait for nothing better from it than that it persecute him most bitterly for his good works and love; and know that the church of Christ on earth must have no better, do not think according to outward appearance and prestige: These are the great multitude, the wisest, most excellent people on earth; how is it possible that these should all err and be damned?
(21) For it is true and cannot be otherwise, where there is to be government and peace, there are and must be the best, highest, most learned, most refined people, of royal, princely, noble virtues and honors. This Cain must not be a bad, lowly man, but the most excellent, wisest, holiest, and far superior to poor Abel with all skill; and summa, he must even be and have what his name is, as is also proven in his children, who have invented all kinds of arts. But it is terrible that such a man, from such pious parents and so highly honored by God, should be so bitter and cruel to poor Abel for the sake of God's word and faith alone.
22 Again, it is comforting to the pious company of Christ, who are certain that they have God's grace, and therefore suffer what befalls them from the world, since they have no protection nor help, but only have to wait for it to happen to them as it did to this Abel; if something better happens to them, they may
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they thank God. And so both remain in love forever towards God, from whom they have received and felt grace and love, and towards their neighbor, even their enemies; as this Abel would have kept his brotherly heart and kindness towards his death-slayer, Cain, if he should have lived again, and would have gladly forgiven, yes, asked God for forgiveness for him.
We know that we have come from death to life, because we love the brothers.
(23) This is the cause that should move us, who are Christians, to remain in love; which he puts in contrast to the cause that the world hates us, which is its own wickedness. It is no wonder, he says, that the world hates you, for there is a great difference between it and you. The world, in its own evil works, unbelief, hopefulness, contempt for God's word and His grace, hatred and persecution of the pious, has already fallen into the devil's kingdom and eternal death, and will not be told nor helped to come out; but stiff-necked and obstinate, publicly condemned by its own conscience, wants to remain in it. But we, who believe in Christ, are now, praise God, much different people, namely, we have come out of death and through death and have been brought to life through the knowledge and faith of the Son of God, who loved us and gave Himself for us.
(24) Such received grace and good deeds from God should move you, he says, so that you do not let yourselves be angered by the ingratitude, hatred and malice of the world, nor overcome it, so that you abandon your good works and also become evil, so that you do not lose such treasure; for you do not have it from yourselves, but out of pure grace, which you also had before, just as they were in the kingdom and power of death, in evil works, without faith and love. Therefore remember and comfort yourselves of the great good and advantage you have over them. What is it that the world hates and persecutes you who have life, who are and remain in death? Whom does it harm with its hatred? It will give you the
Do not take away the life you have and she does not have, nor throw you under death, from which you have already come through Christ. If she does much, she may blaspheme you with evil words, take your goods or the rotten stinking maggot sack, which without that is given to decompose, and so that you are fully helped into life out of this bodily death. So you will rather smell her than she will smell you, and you will have the joy that you are set from death to life, for which she must remain in death eternally, and above that she means to take you both kingdom of heaven and kingdom of earth, body and soul must lose. How could her hatred and envy be punished and smelled more horribly? You both should not love the devil and the world, much less harm yourselves, that you would let your blessedness and comfort be spoiled for her sake and lose such treasure through impatience and vengefulness. Yes, you should rather have mercy on their misery and condemnation, for there is nothing in it for you: you must have vain gain, but the world vain harm, and must pay you both here and there all too dearly for the small harm you suffer physically and temporally.
(25) How then do we know that we have come out of death into life? Therefore, he says, "for we love the brethren." What is this? Is not this our doctrine, that he loved us before (as St. John himself says), since he died for us and rose again before we loved him? Where this is believed, only then the love goes both against God and the neighbor. Why then does he say: "We have come from death to life, because we love the brethren"?
(26) But it is because of the word, "We know," for he clearly says, "Therefore we know that we have come out of death, that is, by this it can be felt and known where and who the people are who have righteous faith; for St. John wrote this epistle primarily against false Christians, as there are many who also boast of Christ (like the faithless Cain), and yet remain without the fruit of faith. Therefore, he does not speak of how and by what means one comes from sin and death to life, but of how and by what means one comes from sin and death to life.
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but how to recognize it: non de causa, sed de effectu (not from the cause, but from the effect).
(27) For it is not enough for us to boast that we have come out of death into life, but it must also be shown and seen. For faith is not such a thing as lies alone and dead; but where it lives in the heart, its power must be proved: if it does not, the glory is false and nothing. This proves the fruit, that a man's heart, infused with the comfort and certain trust of divine grace and love, is moved to be kind, friendly, gentle and patient toward his neighbor, neither envying nor hating anyone, but gladly serving everyone and helping with life and limb where necessary. Such fruit proves and testifies that such a person has certainly come from death to life; for if he did not believe this, but doubted God's grace and love, he would not have such a heart to show his love to God and thanks to his neighbor. But where this faith is, and recognizes such great grace and good deeds, that he was helped from death to life, his heart will be inflamed to love again and to do all good (even to his enemies), as God has done to him.
28 So it is rightly said and understood that John says, "We know that we have come out of death, because we love the brethren. So that the reason remains that we are justified by faith alone, that is, redeemed from death. This is the first piece of Christian doctrine. After this, there is another question: whether faith is righteous, or whether it is dyed and a false appearance and a mere glory of faith. Then he speaks clearly that we are not saved from death by love; but, since we are saved from it and have been given life, we know and see that it works in us, so that we no longer, like Cain, are hopeful, presumptuous of ourselves, contemptuous of our neighbor, full of envy, hatred, bitterness, but like to see everyone helped, and as much as is in us, serve him and do all good.
(29) St. John then continues this admonition to its conclusion by contradicting with serious words and vain thunderclaps those who boast of being carnal Christians and yet are without love, and he sets forth several pieces to prove that where there is no love, there can be no faith, nor salvation from death. So that no one may deceive himself here, or presume to excuse himself with vain words and the glory of faith, but know that it must be a true being that love is there, by which faith shows that it lives in the heart.
I. He who does not love his brother remains in death.
(30) This has been clearly and ardently decided, that no one may boast of life who does not have love, for this proves the contradiction of how faith is supposed to work in man, because no fruit is borne, but he remains as he was before, in his old Cainic nature, frozen and dead, without the comfort and feeling of divine grace and life. Therefore, let no one think and measure himself of life, if he remains without love and all the fruit of faith, but rather be beaten and frightened within himself, and think that he may become a true believer, lest he remain in eternal death and heavier condemnation than others who have not heard the gospel.
II. He who hates his brother is a murderer, and you know that a murderer does not have eternal life abiding with him.
(31) This is even more clearly and strongly proven, that he who does not have love remains in death. And it is a very harsh and terrible judgment that he is no better than Cain, the murderer of his brother, and that his heart is certainly bloodthirsty and murderous against his brother, where he is not done what he pleases; and where hatred flares up and is not warded off by the fear of disgrace and punishment, he also proves such hatred by his work, because he does not favor his brother and is happy when he is in trouble. He who believes that he is saved from death certainly does not do this. For where a man has experienced the misery and misery of the
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If a man is dead, and now comforts and rejoices in life, and intends to remain in it, he will gladly grant this to others and will have no desire for anyone's death. Therefore the contradiction is certainly true, as he says, "We know that he who is a slayer of death does not have eternal life abiding with him."
32 And here you see what the human heart is without faith and knowledge of Christ, namely, basically nothing else but a Cain and murderous heart against his neighbor, so that no one can be better to a man who is not a Christian, as the Scriptures often and often paint such faithless saints, calling them bloodthirsty and false, Ps. 5, 7. and Prov. 1, 11. 18: "Their feet hasten to shed blood" etc. Then all men are by nature children of this fratricide Cain; for they are certainly not better, neither their father Cain, who is the greatest, most highly intelligent, wisest man, born as the first fruit of the holy parents, Adam and Eve, far above all men who come after him, gifted with all kinds of natural virtues, but before God an unbelieving man, therefore he also becomes a murderer of his brother; this he would not have become, if the nature had not been corrupted from father and mother.
By this we have known love, that he laid down his life for us, and we also ought to lay down our lives for the brethren. But if any man have the goods of this world, and see his brother brought to nought, and shut up his heart against him, how doth the love of God abide in him?
There he shows what the right Christian love should be, and sets the high example and model of the love of God or Christ. For Christ's blood and death is God's blood and death, as St. Paul Acts 20/28: "Who so loved us that he laid down his life for us. The heart receives and grasps this through faith, and therefore also becomes so minded and inclined toward his neighbor that he helps him as he is helped, whether he should also leave his life over it; for he knows that he is now saved from death, and bodily death can neither harm nor take away anything from his life. But where such a heart is not there, there is also
no faith, nor feeling the love of God nor life.
34 And it is especially evident from this, he says (as it is to be understood roughly enough, and everyone may infer the great from the small): Where a man has the goods of the world, and sees his neighbor in need, when he can help him without any harm to himself, and yet there closes his heart to him to help him with a small and insignificant work of love, how can the love of God remain in him, which he does not consider so great and worthy that he would therefore spare a penny or give it to his poor brother? How could he do something greater and give his life for him? How can such a one truly boast and know that Christ has laid down his life for him and saved him from death?
(35) What is more wicked in the world than such men, who, though they are able and have the goods of the world, yet shut up their hearts to the poor, as the rich belly to the poor Lazaro. Where are the emperors, kings, princes and lords of the courts who lend a hand to the poor church, or grant the crust of its bread to provide for the poor, the preaching ministry, schools and other necessities of the church? What should they do in greater things, since each one is obliged to lay down his life and limb for his brother, much more for the whole of Christendom. Now we hear this terrible verdict, that those who do not have such love, are before God death-rowers and murderers, and cannot have eternal life.
- Yes, one may well remain silent about these, and say about those who not only do not give to the poor, but impudently and by force take, steal, rob from their neighbor with overcharging, defrauding, cheating and treasuring from poor people; In addition, they publicly and violently snatch from the poor church the bread that is due and endowed to it; as now not only the papist mob, but also many among those who want to be called evangelicals, do to the parish and common church properties, and in addition plague and torture the poor parish priests with tyranny. But, oh how terrible and severe judgment will also be passed on
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Those who have deprived the Lord Christ even of the drink of cold water in his thirst.
IV. My dear children, do not love us with words, nor with tongue; but with action and with truth.
(37) The world and false Christians also pretend great love with words, but in reality, when it is to be proved, it is found to be nothing; wherefore he saith, Except love be so done as to be willing to lay down his life even for his brother,
and yet wants to boast much about Christ, that is certainly a vain, fictitious pretense and lies, so that you deceive yourself, and remain in unbelief and death an original, and worse than others who know nothing of the gospel. Therefore, whoever wants to go right and be found a Christian, let him think that he shows himself in deed and work, so that it can be felt that he is not a liar and murderer like the others, following their father, the devil, but that he truly clings to God's word with his heart and has come out of death into life.
On the third Sunday after Trinity.
1 Petr. 5, 8-11.
Young people, be subject to the elders. All of you be subject to one another, and hold fast to humility. For God resists the proud, but gives grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in his time. Cast all your care upon him, for he cares for you. Be sober and watchful, for your adversary the devil walks about like a roaring lion, seeking whom he may devour. Resist him firmly in faith, and know that these same afflictions are upon your brethren in the world. But the God of all grace, who has called us to eternal glory in Christ Jesus, will prepare, strengthen, fortify, and establish you who suffer for a little while. To Him be glory and power forever and ever. Amen.
(1) This is the last part and conclusion of the epistle of St. Peter; but it is also an exhortation to good works, which a Christian or believer ought to have and practice. That it may be seen and understood that the doctrine of the gospel is not such a doctrine as is blamed for forbidding good works, or for not earnestly requiring and practicing them; but that the doctrine of works may be most diligently and abundantly practiced, if they be true good works. And especially in this epistle four special pieces are told, which also give four good sermons.
The first, from the Demuth.
(2) The apostle has previously exhorted the elders, that is, pastors and preachers, who are to govern the church, how they are to be an example to the flock with their lives,
and not to exalt themselves in their office, as if they were lords over them, but to serve others with it. So here he also exhorts the rest of the multitude, especially the young people, to be subject to their parents, and in general to be humble toward one another, and as St. Paul says, to show honor to one another. For this is the finest, loveliest virtue of love, and the most necessary among men, to preserve peace and discipline, and especially to adorn the youth, and to make them well regarded in the sight of God and man, to love and esteem them, and to bring forth much good fruit.
(3) And if it could be imagined by men that this virtue would be in the air, it would be well everywhere, and a fine beautiful world would be seen, full of all discipline and good works; that I would love much....
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I would like to see such a city, where the young people would be educated in virtue, as a hundred monasteries of the Barefoot and the Carthusians, if they lived in the strictest way. It is now everywhere, unfortunately, one of the greatest common complaints about the disobedience, sacrilege and pride of the young people and in general in all classes: therefore it would be necessary to plant this admonition with all diligence, especially in the youth, and to drive, if it wants to help something.
4 And first of all, St. Peter holds up to us God's commandment, that we should know that it is not an arbitrary work, which is for your pleasure, to do or not to do; but that God earnestly desires it of you, and you should do it with love and will, or else you should have his wrath upon you, and neither happiness nor mercy, even among men; for pride and arrogance is an enemy to everyone, and is cursed by all the world, even among strangers whom it does not concern. Yes, even though one is in it himself and does not see his own shame, he cannot suffer it from another, and must himself hate and condemn such a one. And such vice harms no one but yourself, so that you make yourself hostile and despised by God and people, and get the fame that everyone calls you a rude, proud slob and a puidichan, and God also lets such judgment and contempt pass over you, so that you see that he will not let such vice go unpunished, but will put it to shame, as St. Peter says here: "He resists the hopeful" etc.
- And the people should move the examples, so this saying fulfillment daily before the eyes: If ever thou wouldest not regard thine own honor and favor with all the world, or again, even the contempt and common cursing of all men; Where nothing will move you (which should move you to the highest, if you have a little Christian heart in you), the great glorious example of the high person and eternal majesty of the Son of God, our Lord, when you see such humility, which is unspeakable and above all men's senses and understanding, before which a Christian's heart, if he could look at it rightly, should melt: where this
If all this does not move you, you should be humbled by so many terrible examples of the terrible wrath of God, so that he has overthrown the hope from the beginning.
What is more terrible than the eternal, irretrievable fall and rejection of the high angelic nature, since the devil has robbed himself of the honor and glory of the noble blessed spirits and of the eternal sight of God, and to his eternal, unbearable condemnation by wanting to make himself equal to God and by the same hope has also brought man to a miserable fall? But what kind of blind, cursed man are you, who with your stinking shameful pride and arrogance make yourself equal to the suffering spirit, so that you yourself make enemies of all the world, and set yourself against the divine majesty itself, before which even the angels must tremble? If thou wilt not shrink from nor fear that thou wilt lose favor with all men and the common prayer, then fear that God will bring his thunder and lightning upon thy head, that he may smite iron, rock and mountain, and that he may cast thee eternally into the abyss, even as he hath cast down the trustworthy spirit with his angels.
Therefore, St. Peter exhorts both those who are in the preaching ministry and other Christians who are and have something given to them by God, that they remain in their profession and ministry and conduct it with humility, gladly obeying and serving others. For here this vice is most harmful to Christianity, for the whole of its government, life and nature is ordered by God in such a way that no one should want to exalt others, rule and exalt himself, as the pope, as the true antichrist, did in his government; but in all positions, offices and works, there should be humility and works of Christian love and service among one another.
- In this regiment, there is also a real hopefulness against the first table; this is a real devil's hopefulness, against God's name and word, of such people who want to be wise in the matters of faith and master God's word; who puff themselves up, where they have a gift before others, that they may be able to
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and consider all men to be nothing. For such vice is also common to great, learned, wise bishops, preachers, and those who learn from them and cling to them, especially when they are still novices, inexperienced and unbroken, and therefore blow themselves out and boast: I am also a learned doctor, have the Spirit and other gifts both and more than these preachers; therefore they shall be heard and honored above others; and know themselves so wise, as if all the world were vain geese and fools before them. And the greater the gift, the more and more harmful is such hopefulness. Just as in other arts it is common: where one can do a little or is called a doctor, he insists on it and despises others, as if what he has was not given to him by God, but was innate in nature, and therefore must be celebrated and worshipped by everyone; they do not think that they are running against God with it, and would rather plunge themselves into the abyss of hell, before they push him down from heaven.
9 See the examples of our time, how God overthrew such people. Thomas Muenzer with his rebellious prophets, and later the Anabaptist revolt, were also proud of heart, would not listen to anything they were told and admonished, until they all suddenly perished, not only with all their disgraces, but also their and many people who were seduced by them, miserable eternal damage. There are still many such hopeful spirits today, and those who have not yet been allowed to distinguish themselves publicly; for example, they have seen for themselves that they are learned, or soust before the people, whereupon they boast of themselves, and thus remain without spirit and fruit with all their art and teaching, where they do not otherwise do great harm to the fact that they thereby condemn themselves.
(10) So it happens in all kinds of offices, where there is no fear of God and humility, there are those who are to rule, princes, councillors, lawyers (if they are not also theologians, that is, Christians) and the like, so defiant and proud that they think they are the only people on earth who should be considered gods, and yet with their pride they despise God and man and through such pride lead the country and people into harm. This
have already passed the sentence that they must be overthrown as God's enemies; for they have already expelled themselves from God's kingdom and grace, and baptism and Christ with His suffering and blood are lost to them.
This is the hope against the first table, where one does not need spiritual goods and gifts for God's honor or the neighbor's benefit, and thus corrupts both before God and people, and thereby goes to the devil, to whom they have become like.
12 Then this vice is just as common in the other world, in the common classes and in the life of the world among themselves, where each one boasts and despises others. Prince and nobleman think that the whole world is nothing against them; then burghers and peasants, whose bellies are swollen because they have so much money, think that they must defy everyone and do no good to anyone. These are to be spit upon by everyone; and such a court is no better for them than a stone image or a wooden block hung with gold and silver. Last of all, here too are the women with their foolish courtyard dresses, that one is more beautiful or better adorned than the other: first a well-decorated goose, she makes herself believe that none is like her; indeed, there is hardly a servant or maid who does not also want to ride and throb over others.
13 And summa: It has come to this, that everyone wants to go out above with defiance and thunder, no one humbles himself before others, thinks he has the right and justification to do so, as if he is not guilty of giving way to anyone. Thus the secular government has become so weak that it has no hope of resisting such arrogance of all classes, from the highest to the lowest; that in the end God must strike with thunder and lightning, and we must learn that he resists such and does not want to suffer any hope. For this reason, the youth, if they are still to be educated, should be admonished and accustomed, as much as possible, to beware of vice.
14 St. Peter needs a special word for this when he says: "Hold fast to humility. That is to say, hold fast to one another, as being most firmly united and bound together.
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and bound together, or as a garment is most closely sewn and stitched through and through one another, so that it cannot tear. This shows how Christians should strive with great diligence to show and practice this virtue among themselves, as if they alone were bound together. Thus," he says, "you must be bound together, with your claws clasped and your hands joined, so that humility may not be dissolved, separated, or torn apart, even though one may be provoked by the devil or by another's evil word to anger, and again to defy and thunder: I am such a man etc.; but think therefore, that ye ought to bear with one another as Christians, and to yield to one another, as ye all together are one body, and live one among another alone on the earth, that ye may serve one another in love.
(15) And let each one recognize his own weakness here, and think that God can also give something to another and give more than he has, and therefore gladly serve others and give way to them, as he also needs them; for each one was created for the sake of the other, that we should all serve one another, and God gives each one equal grace and blessedness, so that no one has to rise above the other, or where he does, so that the grace given is lost and falls far below others in condemnation. Therefore, humility must be firmly adhered to here, so that such unity is not torn apart; for the devil also seeks to tear it apart, seeks and reproaches all causes among people, so that one despises and surrenders the other, and thus wants to overpower and exalt, as flesh and blood are inclined to do without it. And so humility is easily and soon taken away, where one does not defend oneself with earnestness, being contrary to the devil and one's own flesh.
- This is also one of the beautiful garments and adornments that adorn Christians before God and the world (as St. Paul Col. 3, 12. also calls putting on humility), more than all the crowns and splendor on earth, and the right spiritual life that pleases God, which no one may seek elsewhere in the world.
For here, through St. Peter, all classes are exhorted to this virtue, and this preaching of good works goes through all offices in every house, town, village, church, school, so that children, servants, youth, subjects keep themselves humble toward parents, superiors, and old age, and obey; in turn, those who are in the upper and high classes serve the nobility and also the least. If one did this, we would be full of good works; for it is impossible for humility to do evil, but it is useful and pleasing to everyone.
(17) In this, one could know and feel true holy Christians better than in all monastic and hermit-like holiness and works; for it is not yet great trouble to endure a gray cap, nor so great to lie on the earth at night and get up at midnight: it is also done, and must often be done, by bad boys, thieves and murderers. But to wear this angelic garment and to hold it tightly does not suit the world, as all the world has been filled with monasticism. This makes flesh and blood not want to follow, and everyone seeks his own gentle life, so that he may live for himself and not have to serve anyone or suffer from others, as the monks have sought and chosen.
18 To this exhortation St. Peter adds the reason: "For God resists the proud, but gives grace to the humble"; so that, as I said above, he shows God's serious commandment and lets a harsh word of warning run along with it. For he does not say badly: God punishes the hopeful, or is hostile to them; but: resists them, and sets himself against them. But what is all men's hope against God, but a poor, vain bubble of water, or what can be even more vain, which puffs itself up and makes a belly, as if it wanted to storm heaven, and thus runs against the thunder and lightning, which can shatter heaven and earth? What can all the power of all creatures do if they oppose God? And how may a wretched man, to whom even a small pestilence and gland can repel the heart, provoke against himself the majesty that can throw him down at any moment?
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in abyss? "What defies dust and ashes?" says Sirach Cap. 10, 9.
(19) Is it not enough and too much, if we otherwise have sin and disobedience upon us, that we anger God and deserve severe punishment, and still want to provoke Him with our hopefulness and defiance, so that He must set Himself against us with His majesty? For with other sins he can still have patience, so that he may admonish and provoke us to repentance; but if we, out of hardened impenitence, want to defy and go against him, then he must also lift up his head against us. But who will endure such things, or stand before them, when he sets his face and power against a poor man, who is beforehand every moment subject to death and the devil's power?
20 From the beginning, the experience of countless histories has well proven this saying: "God resists the proud", how he always overthrew and eradicated the proud world, pushed the proud and defiant kings and lords to the ground. How humiliated was the great king of Babylon, Nebuchadnezzar, when he had to be pushed from his royal throne among the beasts of the field and had to eat grass with them, Dan. 4, 30. Item, how suddenly was the great king Alexander pushed down, since he began to become proud after his victory and happiness given by God and wanted to be taken for a god? Item, the king Herod Agrippa, Acts 12, 23. 12, 23. the proud wise emperor Julianus, a poisonous mocker and persecutor of Christ, whom he had denied, how soon was he drowned in his own blood? And after that, where are all the proud, defiant tyrants who wanted to oppress and suppress Christianity?
(21) The pope has ever exalted himself by diabolical pride and has made himself equal to God in the temple of God, and has also ridden over all with worldly splendor and pride, so that he has even learned from pagan emperors, as Diocletian and other tyrants, to have his feet kissed, and has even forced emperors and kings to do so. What a public inhuman defiance and arrogance was exercised by Pope Alexander the Third, who had to kiss the pious, powerful German emperor, Frederick the Great.
rich Barbarossa, with all the false terror of his vain ban, forced himself under his feet to step on him, saying: Super aspidem et basiliscum ambulabis (You will step on vipers and basilisks); and when the emperor said to him against such shameful arrogance: Non tibi, sed Petro (It does not belong to you, but to Petro), he kicked him again with further defiance: Et mihi, et Petro (Both to me, and to Petro). This is called a supremacy of hope.
The Turk is now also more proud than he has ever been, and as I hope, on the highest level, that he cannot bring himself higher, nor will he, without that he may still scuffle and humiliate us; but it shall also be in the end, when God will overthrow both Pope and Turk by his divine power, and, as Daniel says, without human hand. For this text will not be missing: "God resists those who hope" etc., which must prove itself in the work, so that one sees what there is, resisting God; otherwise no one would believe it. And whether Turk and all the world would be many thousand times so proud and powerful, it shall not help them, if he opens his eyes above and angry, begins to raise his hand, who asks so little for all Turkish emperor and Pabst's power, as for a dead fly.
23 "It is terrible," says the epistle to the Hebrews Cap. 10, 31, "to fall into the hand of the living God. But such is nothing else than to run against Him with contempt and defiance, so that He must also sit down against man and lift up His hand. Therefore beware every man of such things, that he defy not the majesty, neither press against it: not only lest he anger God, but also that he may have grace and blessing in that which he shall do. For if you start something on your own power, wisdom and defiance, only do not think that he will give you happiness and blessing to carry it out. But again, if you humble yourself, and with the fear of God and trust in his grace begin something according to his will, you are hereby promised (when he says, "He gives grace to the humble") that you will not only have favor with men, but also happiness, so that you will be a useful person.
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God and the world, and against the devil and his scales, lead and sustain your work. For where God's grace is, His blessing, protection and protection must also follow, and so that such a man must not be overthrown nor succumb; but even if he is oppressed for a time, he will finally come forth again and be exalted, as St. Peter says in conclusion:
Humble yourselves therefore under the mighty hand of God, that he may exalt you in his time.
(24) With these words he shows what true humility is, and where it comes from. Namely, when the heart, frightened by the knowledge of its sin before God's wrath, fearfully seeks mercy, and thus humility is not only by heart before men, but from the heart for God's sake, out of fear of God and knowledge of its own unworthiness and weakness. For such a man who fears God, and as Isaiah Cap. 66, 5. says, trembles before His word, will of course not defy anyone, nor strive nor throb, yes, even against enemies have a good gentle heart; therefore he also finds grace both with God and men.
(25) The cause of this, he says, is the mighty hand of God. As if to say: You must not do or leave anything for the sake of man, but you must humble yourselves under the hand of God. This hand is strong on both sides, mighty and powerful, to push and overthrow the proud and secure, as hard as iron heads and hearts they have, so that they must lie down in dust and ashes, yes, in the fear and torment of hell, despairing and despairing, when he attacks them a little with the terror of his wrath; which also the saints experience, hard lamenting and crying out, how difficult such a hand of God is to bear. As, Ps. 38, 3. 4.: "Your arrows are in me, and Your hand presses me; there is nothing sound in my body before Your wrath"; and Ps. 102, 10. 11.: "I eat ashes like bread, and mix my drink with weeping, before Your wrath and Your anger, that You have lifted me up and thrust me to the ground"; item Ps. 39, 11. 12.-: "I am fainted from the hard
Punishment of your hand"; and again, "If you chastise one for sin, his beauty will be devoured as by moths."
(26) It is also such a mighty hand to raise up, comfort and strengthen the humiliated and terrified, and as St. Peter says here, to raise them up again, so that those who are thrown down in terror should not despair or flee from God, but be raised up again and comforted by God. For this is what he wants to show and preach, that he does not attack us with his hand so that we will perish, be condemned or lost; but that he must do this so that he can bring us to repentance, otherwise we would never ask for his word and will; and if we seek grace, he will help us again, give us forgiveness of sin, the Holy Spirit and eternal life. The Psalms and prophets also speak of this from time to time; Ps. 118:18: "The Lord chastises me, but does not deliver me up to death"; item Ps. 146:8: "The Lord raises up all those who are downcast."
27 He will exalt you, he says, in his time. For though it has already passed, and the humbled and the suffering seem to be pressed too long under God's hand, that they almost pine away because of it, they should nevertheless consider the promise against their feelings, that he will not let them be tempted higher or longer, as St. Paul says in 1 Cor. 10:13, than they can bear, but will hear their cries and screams and help them in due time; of this they shall certainly be comforted. But again, the other proud ones should also be afraid, even if he lets them go unpunished for a while and continues in their defiance, that he is also a visitator over them, and when he sees his time, he will come upon them too strongly, so that it will become too hard for them. For he has already stretched out his mighty hand to overthrow both the wicked and to exalt the humble.
II.
Cast all your cares upon him, for he cares for you.
Whoever shall live in his station with the fear of God and humility, in defiance of the world,
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Where will he stay among the people if he suffers wantonness and iniquity? Or where will he find protection and defense, so that he can stay with his piety? For one sees and experiences daily how the pious are tormented and persecuted, and must be the footcloth of the world. Therefore he says: Because you Christians must suffer in the world temptation and opposition, lack and hardship, both bodily and spiritual, from which your heart is weighed down with fear and sorrow, and think: Oh where shall I stay? where will I feed myself? item, where will I stay if I am to die? etc. How the world only cares how it may become rich and fill its belly, and the anxious, unbelieving consciences seek by themselves and their good works to have a gracious God and to die well. Here he says, listen to me, I will give you the right counsel and teaching where you should leave your care. This is a little saying of the 55th Psalm v. 23. and means: "Cast your concern on the Lord, he will provide for you, and will not leave the righteous in trouble forever" etc. So do you also, do not leave your concern on yourselves, for you cannot bear it and must perish under it at last; but give it up and cast it home from you to God, confidently and with all joy, saying, "Heavenly Father, you are ever my Lord and God, who created me when I was nothing, and redeemed me through your Son: Now thou hast commanded and laid upon me this or that office and work, and it goeth not as I will, and there is so much that oppresseth and afflicteth me, that I find neither counsel nor help in myself: therefore let such things also be commanded thee, give thou counsel and help, and be thyself all in these things etc.
29 God is pleased with this, and tells us to do only what we are commanded to do, and leave it to Him to decide how we will go about it and what we will accomplish. As other similar sayings say, such as Ps. 37, 5: "Command the Lord your ways, and hope in Him, He will do it well" etc. For no pagan, philosopher, lawyer, unless he also has God's word, can cast his care and concern from himself upon God; but means all the world, especially the great,
Wise men, who are to rule, must themselves arrange everything with their worries and prudence; and where it does not work out, as it has commonly failed even the very highest, wisest people, they want to become mad and foolish, begin to murmur and dispute against God and his regiment, as if he does not rule right. etc. But it also serves them right that he lets their plans and thoughts fall short and the contradiction happen; for they do not want to think that they also need him, they think that they themselves have wisdom, power and strength enough that God must let it go as they have thought; thus they spend their lives with many useless, futile plans and worries, and yet they have to learn and confess otherwise much and often in experience.
30 Therefore this is called the art and virtue of Christians, above all people on earth, that they know where they should leave and lay their care, since others wear themselves out with it and mortify themselves, and yet must finally despair because of it. This must follow from unbelief, which has no God and wants to provide for itself. But faith grasps this word, as St. Peter leads us from the Scriptures: "For he careth for you," and thereupon cheerfully endures, does, and suffers what he ought; for he knows that he is called to do so: but he commits the care to God, and so also freshly passes through against all that challenges him, can call upon God as a father, and says: I will do what God has commanded me, but where it is to go out, there I will let him care for it.
- He must do so, where he wants to go well and blessedly, in the highest things, namely in danger and at the hour of death, since he can neither see nor think with any worries where he will stay, or how he will go, he must even give himself, eyes, senses and thoughts, with faith and trust, and throw himself into God's hand and care and protection, and say: God has let me live without my care until this hour, for this He has given me His dear Son as a treasure and a certain pledge of eternal life: therefore only go with joy, my dear soul, you have a faithful Father and Hei-
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land, who will take you into his hands and keep you well" etc.
32 Thus must the entire Christian church do in its high spiritual office and regiment, of which especially St. Peter speaks here. Peter speaks here, that no man nor creature is able to execute and maintain it by his own thoughts, wisdom and powers, and that no power, authority or protection is to be sought from the world, that one could comfort oneself and rely on it; but entirely in the hands of God alone, who must maintain it by his divine power, as he has always miraculously maintained it in the world from the beginning, in great weakness, division by mobs and heretics, persecution of tyrants, and is his own regiment alone, and yet commands the ministry and service of the people whom he will require and use for this purpose, to distribute his word and sacrament through their mouth and hand. Therefore, every Christian, especially if he is in such an office and fellowship, should think only of serving God faithfully in what God has called and appointed him to do, and do what he is commanded to do. And let the care of where and how the church remains and is preserved against the devil and the world be entrusted to the Lord, who took it all to himself and thus relieved us of all care, so that we might be sure where it should stand and remain; for wherever it should stand by the counsel, power and will of men, the devil would soon have reversed it with his power and brought it to ruin.
Likewise, in all offices and estates, everyone should follow this advice of St. Peter: a prince should strive to protect his country and people, to promote God's word, to maintain discipline and peace, to establish justice for everyone, and to punish the disobedient etc.Councillors, officials and commanders should faithfully advise and help in such matters; priests and preachers should speak God's word and truth righteously and unashamedly; every citizen and subject should wait for his deeds and work, and whatever may happen by chance should be badly commanded by God. But this the world does not do, but everyone thinks: Why should I take upon myself so much trouble, opposition and enmity? item, why should I have toil and labor in vain? I will not manage it after all.
etc.; and out of such fear and care either leaves his commanded office and work in order, or is ever negligent. But such should also know that they are not Christians, nor can they serve or benefit God for His kingdom and commanded offices, and should, if they would not do otherwise, also leave such office, given to them by God; for it is not enough that you sit in office, and let yourself be celebrated and honored. We all like to hear the offices and ranks praised and honored; but you should also know that you are not in office because you should go about in beautiful clothing, sit on top, be called gracious lord and squire; but that you should faithfully lead and practice the office that God has commanded you and honored you with, not considering honor, pleasure, shame or harm.
- but it is lacking everywhere that people do not want to believe and trust God to take care of us, who without that has taken upon himself and must do the greatest thing that no man on earth is able to do, and indeed has taken care of us before we were born, and could still well accomplish all things by himself and do without all human help; but he wants to do it by means, and needs us for such divine works: to govern, to punish, to teach, to comfort etc.
(35) In this, the world is particularly culpable, if it is to do something in great matters by God's command, that it always wants to think out beforehand, with its wisdom, all the future events and coincidences, to advise and anticipate them; it seeks human help, and seeks friendship and assistance where it can, makes alliances and other practices on which it relies, and thinks it is strong enough against the adversity, and thus wants to be sure of the matter by itself. This is not trusting God, nor wanting to command him the matter and care for us; but wanting to preserve the matter even through one's own care and prudence, and neither seeing nor believing that she accomplishes nothing with her care and actions, and that no human prudence has in her hand what is to come, nor can see it; so that all historical experience should teach us well, if we wanted to go back to the past.
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See how evil human wisdom is deceived when it relies on itself, and does not go out at all as it is thought, but everything is turned around differently, and the contradiction happens as a man would have thought.
(36) There are so many examples in Scripture of the kings of Judah and Israel, whom the prophets punished often and severely, that they sought refuge and help from foreign nations and kings, telling them not to trust in the help of men, but to do according to God's word and command, which would protect and preserve them. They would not listen, however, and continued to make friends and alliances with the kings of Egypt, Syria, Babylon and Assyria, inviting them as their guests so that they would come and invade their land, take them away captive and devastate everything. This was their reward for not obeying God's word or believing that He would take care of them and protect and defend them when they trusted and obeyed Him. The wisest, most excellent people, even among the pagans, have lamented from their experience how they are shamefully deceived with their proposals, even if they have considered them in the best possible way: it is not yet to be said to the world that it would become wittier from the harm of others, even from its own harm.
- Therefore, this is preached to no one but a few who are Christians, who have God's word before their eyes, and now have been humbled, have learned that they should not rely on their own wisdom, thoughts or human: help nor comfort; and have now become such people who believe that God cares for them, and do what they know is right and they owe, and do not let anything that the world fears and cares for, drive, harm, resist; but command all these things to God and walk freshly by His word.
(38) What would I have done (to give an example of myself), when I first began to punish the lies of indulgences and then the error of the papacy, if I had heard and paid attention to what all the world wrote and said to me in the most terrible way, what I was doing to myself and how I was doing because of it?
How often have I had to hear: If I were to write against these and those excellent people, I would cause an unpleasantness that would be too hard for me and the whole German country; but because I did not start it myself, but for the sake of my office, forced (otherwise I would have preferred to remain silent) and led into it, I also commanded the matter to God, and let him take care of both where it would go out and what would happen to me because of it; and thus brought it further, regardless of what was set against it and raged, than I could ever have thought or hoped for before.
(39) Oh how much good God would do through us if people, especially the great, wise lords and rulers, could be persuaded that it is true what St. Peter says here. Peter says: that God cares for us; and do not seek by their own wisdom and thoughts to equip, strengthen and seize themselves with human power, help, friendship and alliance, to lead and maintain their thing; because one can see that such things are lacking and have always lacked, and thus do no more than God hinders and hinders his work, because one does not want to trust in him, that he also cannot give happiness or grace to such things that were started and placed on human wisdom and trust, so that one must experience and lament it in the end, because one did not want to believe it before.
- Now let him who desires to be a Christian learn to believe these things, and to exercise and show faith in his affairs, both bodily and spiritual, in doing and suffering, living and dying; that he may renounce sorrow and anxious thoughts, and cast them freshly and confidently from him: Not into a corner, as some think to do in vain, for they cannot be thrown away where they are in the heart; but that he cast both his heart and his cares upon God's back; for he has a strong neck and shoulders, that he may well bear them, for which he has commanded that they should be laid upon him; and if thou canst not lay and cast so much upon him, he much rather hath it, and also promises thee that he will bear the cares for thee, and all that is in thy behalf.
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This is a fine promise and a beautiful golden saying, if one would only believe it. If a mighty emperor, king and lord on earth promised us this and demanded that we let him take care of the gold and silver and necessities of this life, how cheerfully and without any worry would anyone rely on it? Now this is said by a much more excellent Lord, who is almighty and true. He has power over life and limb, and is willing and able to give us everything we need, both temporally and eternally; and if we believed it, we would have half the kingdom of heaven, indeed, a complete paradise on earth. For what is better and nobler than a quiet, peaceful heart, after which all men struggle and labor; as we have done until now, running after it from time to time, and yet nowhere being found, but in God's word, which calls us to cast our cares and concerns upon God and thus seek peace and rest there; so that we cast upon Him everything that wants to oppress and distress us; for He does not want to have the worry in our heart, just as it does not belong in it, but is put there by the devil.
(42) Therefore a Christian, though he may suffer all kinds of hindrances, temptations, and calamities, may go through them cheerfully, saying, "Dear Lord God, you have commanded me to believe, teach, rule, and do; I will dare to do this in your name, and let you command what may happen to me because of it. And so there is a man that is able in all things, and can do and create much good; for he is rid of the great calamity, and hath laid the heaviest stone of God upon his neck. On the other hand, since another can do nothing, because he makes his heart full of fear and anger, he cannot do any good work, and becomes an unfit person, both to do and to suffer, afraid of all bushes, or unable to do anything right out of anger or impatience. As the world is doing now, when princes, lords, councillors, citizens and peasants only want to have power, honor and property, but no one wants to do anything; everyone fears that this or that might happen to him, when the world has never needed a more serious regime than now, and they therefore sit there with the beautiful wreath of
that they are called lords and princes, and have the honor from God, that they should also exercise their princely office and regiment. For the world nevertheless wants to be ruled, the youth to be educated, the wicked to be punished. But if you only want to have the honor, and not also step into the mire, suffer unpleasantness, and learn to trust God and do everything for His sake, then you are also not worthy of the grace to do something good and salvific, and must remain incapable of all good work as a punishment from God's wrath.
III.
Be sober and watchful, for your adversary the devil walks about like a roaring lion, seeking whom he may devour; whom resist strongly in faith.
(43) He taught two things that should be the practice of the whole Christian life, namely, Christian humility, which is the fear of God, and faith and trust in God. Here he also exhorts us to strife and fight to preserve these things, for he shows us that we have an enemy and adversary who seeks to take away our treasure and to deprive us of our salvation and blessedness. Therefore he wants to say: "Do not seek how you will be lifted up here on earth, or how you will provide for yourselves; but think that you will humble yourselves before God and trust in Him, and let this be your concern, that you may remain in such grace and not let it snatch you away; for the devil stands after this, and is the one who causes such forbidden concern and therefore all disobedience to God, that he may snatch faith and God's word from your heart. Therefore you must not leave these things out of consideration, and in the meantime strive for other things, or safely go to sleep and snore, as if you had no more journey; but you must know that you are not set here in a rose garden, but in a hard battle, where you must look around you, brave and armed to fight back; For ye have an enemy and adversary, which is not small or to be despised, but strong, mighty; and in addition is wicked and fierce, do not fight with stone and wood, to cut down rocks and trees, but think
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you Christians; not leaving you nor growing weary, but pursuing you without celebration or cessation, not only to see what you do, or to do any mischief or harm to overcome, but desiring to devour you utterly.
- for these are his thoughts and designs alone, that he should murder and kill man both spiritually and corporally; as in the beginning when he created man, he brought him to death and cast him down. He still does this horribly and terribly in the world to those who do not believe in Christ, and he will not stop until the last day. There one sees how he rumbles without ceasing, publicly rages and rages against the whole of Christendom through Turks and other tyrants and godless people; without what else he particularly causes for misery and murder, since he blinds people, possesses them and drives them to harm themselves, or to murder others without any cause, and otherwise brings them to evil shameful cases in misfortune and misery. And summa, the world is nothing but the devil's murder pit, both in spiritual and physical rule and things. And although God, in order to prevent and control the murder of the flesh, has established worldly authorities, father and mother and other rulers, who should also be sober, brave and diligent in such office, for which we should also thank God and ask that he help to maintain the same, for otherwise there would be no peace at all, and murder everywhere on earth: But still, this is not enough for the real great murder of the devil, which he does to those who are without God's word and faith.
(45) For this reason there is another defense and protection, and another sobriety and watchfulness, that one may remain unharmed and unswallowed before this bloodthirsty murderer; of which St. Peter here speaks to the company of Christians, saying, "You have now escaped the devil's lies and murder through Christ's blood and death, and have been made alive and placed in the heavenly realm, like your dear fathers, Adam, Abel 2c, who are no longer under falsehood and murder, but live in Christ, though the body lie for a time in the earth, and truth and life,
both in body and soul, must be completed again. But because you are still alive in the world, you are still in all the fare; for you are still with the body in the murderer's house and lodging: therefore you must take care that he does not kill you again, and murder the souls that dwell in this mortal body. It shall not hurt you that the soul has been corrupted and the body is still subject to death; "For I live," says Christ John 14:19, "and you also shall live"; only that you fight for it, so that you may remain in truth and life; to this you are set, because you live here on earth, otherwise you would already be in paradise. But the devil has not yet been cast out for the punishment of his damnation until the last day, when he will finally be thrown out of the air and from the earth into the abyss of hell, and will no longer be able to challenge us, and there will no longer be a cloud or cover between us and God and the angels.
(46) That ye then, saith he, being once delivered from his murder, may keep your life begun before him; ye must be sober, and watch not only in body, but rather in spirit and soul. For though it is true that a Christian who is to resist the devil must also be sober in body; for a drunken sow and drunkard cannot be brave, nor think to resist the devil: But yet a Christian must be much more careful that the soul be not drowsy nor drunken; for as the soul also is weighed down by the body, where it is overcharged with drunkenness; so again, where the soul is brave and sober, there also the body becomes temperate and skillful to hear God's word; But where the body lies in gluttony, the soul must first be a drunkard who does not respect God's word and prayer; and where the latter is drunk and drowned in such security, it does not help, even though the body hurts itself with great monastic carthouses and hermits' strict, hard fasting and casteism.
For this reason, St. Peter here forbids the drunkenness of the soul over bodily gluttony, since man walks in carnal security, without all thought and care, how he may have and keep God's word, asking nothing,
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neither according to the wrath of God nor according to His mercy, and in addition allows himself to be filled with the sweet poison of false doctrine, so that the devil fills the people with his mobs, so that they stare, lose faith and the right pure mind and sense, then pass over from such gluttony, and lick and spit into the others.
(48) This is what happens when one begins to be clever and wise in divine matters through human reason, which St. Peter calls in fine words doctas fabulas, clever fables, 2 Pet. 1:16, where he says: "We did not follow clever fables when we proclaimed to you the power and future of our Lord Christ. These are the beautiful words and sermons that have a great appearance of wisdom and holiness and are naturally pleasing to man. Therefore, in the philosophia or doctrine of the law, which reason can understand, it is magnificently and gloriously proclaimed what a fine thing it is for a man to live a fine, respectable, chaste life and to practice good works and virtues; and with such a pretense it is intended that through this (not only through faith) we will be justified before God, that is, redeemed from sins and death.
- Item, when other mobs come along with delicious words, which they have heard from our teaching: External things do not help souls, the spirit must do it etc., and thus despise holy baptism and sacrament; as Thomas Muenzer with his rebellious peasants and the Anabaptist mob also preached with greater pretense about the shameful evil life of the world, especially of lords and princes, that they were godless people and tyrants and thus deserved God's wrath and punishment etc.: therefore one should approach, depose and kill such, and make a new regiment, since they are all pious and holy people etc. This and the like are called by St. Peter "clever fables", which have been drawn out of great wisdom, art, with beautiful appearance and prestige, and have been presented in a way that is sweet to reason and pleasing to the eye; just as all idolatry, heresy and false doctrine have been torn down from the beginning, formed by fine, learned, wise people in the world and adorned in the most beautiful way.
50 What apt semblance and coincidence
has had it against the faith of the true Godhead of Christ, through Armin and his followers, that Christ is to be exalted above all angels and creatures, and that all honor, dominion and power in heaven and on earth are due to him, yes, even that he is equal to God in all things, but only that he is not homousios, that is, in one undivided, divine, eternal being, which would be so completely unified that it could no longer be communicated to anyone. That would be too much to say that a man should naturally be God etc. With such a pretense, such a large number of Christians were seduced that even few bishops remained with the pure doctrine and faith; and afterwards this poison tore into the clever people in Asia and Greece, until Mahomet with his Saracens and Turks miserably seduced the largest part of the world.
(51) Likewise the pope has also adorned and colored his abominations and idolatries with a glorious semblance, what a beautiful thing it is for such fine, well-ordered worship; item, what a useful thing it is for the beautiful, orderly government and authority of the church, that it is so finely divided, according to distinction of offices and estates, since the bishops have power over common priests, and over these St. Peter's See at Rome. Peter's See at Rome, which has the power to assemble the common council as often as necessary, and to judge and conclude with them all matters concerning the faith, which everyone must follow and be obedient to; item, what a great salvation and consolation to the whole world is the work when the priests in the mass daily proclaim and present to God the sacrifice that Christ bore on the cross etc. This is the sweet wine in the golden cup of the red whore of Babylon, Revelation 17:2, 4, so that she made all kings and nations drunk.
52 Wherever the devil finds such people, who turn their ears to such fables, he drives them away and fills them so full of them that they neither see nor hear anything before them, and their thing alone must be true, not allowing themselves to be taught what is said to them from God's Word; and so they become completely insane, deprived of all right understanding in the faith and all pieces of pure doctrine, only to-
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go in their darkened minds to their dreamed-up state of lying, without repentance and correction, and do not have the grace to teach or do anything good; as such examples are proof enough of all the mobs.
(53) Therefore St. Peter exhorts us to be sober and courageous here, especially in the spirit, and to beware of such sweet poison and beautiful adorned lies and fables of the devil, and teaches us how to arm ourselves and defend ourselves against them.
This he resists (speaks) strongly in faith.
This is the right defense and resistance to be sober and courageous, so that we may be well grounded in God's word and hold fast to it, where the devil seeks to overthrow our faith with his clever fables, brought forth from human understanding and reason; who is the devil's bride, and always wants to be clever and wise in divine matters, and thinks that what she considers right and good must also be valid before God. But faith alone adheres to God's word, and knows that before God nothing is valid human wisdom, high art, great power, and whatever gifts and virtues man may have, but only His grace and forgiveness of sins in Christ. Therefore, he can reject and strike down all such exquisite pretensions and clever fables.
- as if worldly rulers, emperors, kings, princes etc. wanted to boast about them before God, and thus say: My crown is a crown before God; for I have the power and rulership given to me by God: therefore he must look at this, and let it stand before him what I say, and must let everyone be right, what I do and want to have. Or, such a wise philosopher or jurist would also insist and pretend: We are the highly learned, wise rulers of the world, and have praiseworthy rights and laws, excellent, beautiful teachings of good works and virtue; we must be listened to, and above all, our art must be preferred and accepted; whoever can or does such things is much higher before God than others. etc.
56 No, dear man, says faith here, I charge that you praise such things, even as ordered and ordered by God.
but that it should not be valid any further than for this earthly bodily regiment and life. Before the world it shall be a crown, called right and wisdom; but before God you shall lay down your crown, let go of your power and authority, right and wisdom, and say: God, be merciful to me poor sinner! Reason has the advantage that it is equipped and adorned with God's decree, that he confirms its rule on earth and lets it please him; but so that it does not take hold of God's rule, or boast and defy him, but know that what is called wisdom and prudence on earth is called foolishness before God; what in the sight of the world is beautiful, exquisite, honorable and virtuous, in the sight of God is sin and under wrath; what on earth is called life, in the sight of God is nothing but death.
(57) Therefore all these things, parents, authorities, and other estates, which he himself hath ordained and confirmed by his word (though there be Christians also therein), shall not stand before him in that life; much less shall he accept before him that which a man hath devised and contrived out of his own head and heart. If you want to be prudent and wise, then be it in the things where you are commanded, in your house, state, office, that is, in earthly, bodily, temporal things; there only rule well, it will still be too little for you in all books, reason and wisdom. But where you begin to pretend even such things out of your reason, which should be valid before God, that may be called prudently and wisely pretended; but they are nothing else, says St. Peter, but fables and lying.
- as if a monk comes along and says: He who puts on a cap can lead a fine holy life; for he is separated from the world, can renounce all care and unpleasure, serve God peacefully and quietly without hindrance: that is wisely said, but in essence it is nothing but idle, free, useless chatter. This is found in God's Word, which teaches me thus, that God has forbidden to raise up one's own worship; item, that God wants to be served in common life and estate, not with
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Fleeing the same. Therefore, such monasticism cannot be a holy divine life. Thus saith the 119th Psalm, v. 85: Narraverunt mihi iniqui fabulationes: "The proud make pits for me with their babblings, which are not according to thy law"; that is, they preach to me of excellent things, and pretend deliciously to fell me with them; but if I look at it aright, it is not like thy word and commandments, which, saith he, are all truth. For lies are always beautiful, glittering and pretending to be truth, and have the advantage that they can also adorn themselves with God's word and use it as a substitute, turning it into their own deed. Truth, on the other hand, does not appear or shine like this, because it does not make itself level with reason. The fact that a common Christian hears the gospel with others, believes, needs the sacraments, lives a Christian life at home with his wife and children, does not seem like the beautiful, excellent lie of a holy Carthusian or forest brother, who, separated from the people, wants to be a holy servant of God in front of other people, and yet is of no use to anyone, lets others preach, rule and be in the sweat of their labor.
(59) Therefore, in these matters, one must first of all see to it that one has God's word and judges all the teachings and precepts of men according to it, and so distinguish that the wisdom and understanding of reason remain far and deep below, and do not apply further than when it is confirmed by God to govern and judge the things of this temporal life. For he who has faith can soon see where she is without God's word, or leads over it with her wisdom. Just as in worldly matters every man, in the profession, office or trade he can and does, understands well where another is subject to the same, whether he handles it rightly or not; just as every householder in his house understands well and knows that he should not suffer where the servants do wickedness and injustice, or where another, to whom it is not due, wants to go to his wife and daughters. But in these divine matters, reason can adorn itself so that no one notices who has not taken God's word righteously with faith. For it can
She will and must always be wise and prudent, even in matters of God, since she is not commanded to do so, and the devil does nothing but wreak havoc with it, as he has introduced into the world from the beginning through our parents; and yet, in her own nature and government, she cannot suffer that anyone should dare to judge matters or to do that of which he neither knows nor has learned anything, or that he should interfere with other matters and government with his actions, which is neither his due nor his due.
(60) If a shoemaker were to appear in church and chastise the people for not wearing all the shoes he had made, and persuade the people that this was necessary for salvation, he would be thrown out of the church with his shoes and slippers, and it would be said to him, "Keep your shoes and lasts at home in your workshop; what is that to do with the regiment of the soul? But for a spirit of the kind to shout from its wisdom, "I am a pious holy man and have special enlightenment of the spirit, therefore one must not believe, as the others say, from the dead letter, that a person can be God and man, or a virgin a mother, or that man can be cleansed from sins by water and the oral word etc.; then no one can say against it, and reason wins, if it only has the glory and name of the spirit, holy life etc., where not God's word and faith is pure. Behold, what harm the Turk has done with his Mahomet, and still does with the name and glory alone, that he worships the one God; and as he alone has the right God, so he and his people alone are God's people on earth, whom they honor and fight against the Christians. He does this strongly, because he is so fortunate and victorious that many Christians who come to them fall to their faith and become Turkish, since none of them becomes a Christian.
(61) Therefore, there is no other way to resist the devil and remain unconquered by him, except through firm faith, says St. Peter; that is, the heart that clings firmly to God's word, grasps it completely, and believes it to be true. For
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Faith cannot be nor stand without the word, nor can it hear or comprehend anything else; therefore it must be separated and set far above all reason and wisdom, so that it is worthless, even dead, in matters concerning God's rule, how to escape sin and eternal death, and only be silent and give the glory of truth to God's word alone; as St. Paul says of the ministry of the gospel: "We take all reason captive under the obedience of Christ. Paul 2 Cor. 10, 5. says of the preaching of the gospel: "We take all reason captive to the obedience of Christ" etc. For where reason shall teach me of these things, what may one of faith? And why do I not soon throw away the book of the Gospel and all the Scriptures? We Christians, says St. Paul 1 Cor. 1, 20. 21, preach something different and higher than reason understands, since the wisdom of the world is only foolishness. If reason taught me that the mother of Christ was a virgin, the angel Gabriel would have stayed up in heaven and kept silent about it. "Your faith," says St. Paul again, 1 Cor. 2:4, "should not be based on the wisdom of men, but on the power of God." Yes, these are just the right plots and stratagems of the devil, so that he seeks to devour you, which he pretends to do out of reason, against God's word.
62 This is the exhortation of St. Peter to all Christianity, especially to preachers, how to beware of the devil's deceit and cunning, that he should seek them out; and he holds out both things to us: first, that we know the enemy, and what he has in mind and intends to do; and how we should be prepared to meet him, and to resist him, that we may stand before him and prevail. He is a terrible and powerful enemy," he says, "who is also the god of the world, and has great wisdom and cunning in the sight of all men, and can blind and destroy reason, so that it gladly believes and follows him. He is an evil and bitter enemy to you who have life in Christ; he cannot bear it, and seeks and devises nothing else but how he may bring you back to it. And do not think that he is far from you or that he is attacking you from afar, but he has come very close to you and all around you, yes, in
your own field, that is, in flesh and blood, seeking where he may come to you, and hastening you, being untruthful, now tempting this, now that, where he cannot fell you with one, now with false confidence, with doubt, now with anger, impatience, avarice, evil desire etc., as he seeth his room, and findeth you weak. Therefore think not that it is a jest that he playeth with thee; but is fierce and hungry as no hungry angry lion, will not smite thee, nor give thee a sting, but will utterly devour thee, that nothing shall remain of thee, neither in soul nor body.
(63) He who wants to resist such an enemy must be armed with other weapons than men's wit, understanding or strength and ability; this is nothing else, says St. Peter, but faith, which has the Word of God before it and grasps it. And because one only holds fast to it, he can gain nothing; for it is God's truth and power, before which he cannot stand with his lies and murder, but must give way and flee from it; therefore also St. Paul Eph. 6, 16. means to take up the shield of faith against the devil's cunning attempt, so that you may, he says, extinguish all his poisonous, fiery arrows, which are primarily those that he drives in the heart, through beautiful rational thoughts of human reason, since he also disguises himself as an angel of light, so as to distort the right mind and faith, and to bring about false conceit and faith, item, in doubt, distrust, hatred and anger against God. Also in other temptations and struggles concerning life, when he drives man to sin and disobedience against God's commandment, avarice, usury, anger, revenge, fornication and other vices. There he also uses the same trick, that he first tears God's word out of the heart, blinds reason with beautiful, sweet thoughts: It is not so evil, God will not be so angry with you, can well have patience with you, you also love the gospel, etc., and thus drags you away and plunges you under God's terrible wrath and condemnation.
- there is no reason to insist on this.
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This is so that you remember both your former harm and the grace you have now received, as you were previously in God's wrath, since without fear of God and faith you were the devil's own according to all his will, and would have had to perish if God had not forgiven your sin and given you his grace out of gratuitous kindness; so that you now watch and do not lose such treasure again, for which he also promises to give you the Holy Spirit, who will help you overcome, so that you will not succumb if you remain in faith; item, means you also, where you feel weakness and suffer need, call upon him and ask, and be sure that he will hear you; as he says Joh. 16:23: "Whatsoever ye shall ask the Father in my name, that shall he give you"; item Cap. 15:7: "If my words abide in you, ye shall ask what ye will, and it shall be done unto you" etc.
65 For St. Peter also wants to make Christians bold and confident to resist the devil's temptations and to defend themselves, so that they will not be afraid of him or despair, even though he is hard on them both through the world and their own flesh and through his own activity, as if he were too strong for them and they must give themselves up to him; But that we take up a man's heart against him and fight chivalrously by our faith, and know that if we only remain firm in it, we will have the strength and advantage that he will not win us over, but that we will become knights against him. For this we are also called by God and put in a position, when we become Christians, that we should renounce the devil and fight against him, so that we may keep God's name, word and kingdom against him. Thus Christ, our Head, has already in Himself, for us, defeated and destroyed the devil and his power, and has also given us faith and the Holy Spirit, so that we can also completely defeat the rest of his evil, wrath and power, which he tries to use against us.
(66) I say that a Christian should remember this and thus learn the strength and power of faith, so that he does not become a slave to the faith.
The same is true for the one who, for the sake of a small temporal good, pleasure or honor, follows God's grace and the Holy Spirit, nor for the love of the devil or the world, nor for the sake of eternal harm to himself, and casts himself again under eternal wrath and condemnation.
IV.
And know that your brothers in the world have the same suffering.
67 This is also a very precious comforting saying, which St. Peter, of course, not only received from the Holy Spirit, but also tried and experienced himself. When he denied his Lord three times in the high priest's house, and soon after fell into such fear and trembling that he would have followed Judah the betrayer, if Christ had not turned his eyes to him; therefore he also immediately after his resurrection commands the first to proclaim it to him, and therefore also says to him himself beforehand Luc. 22:32: "Peter, I have prayed for thee, that thy faith cease not; and thou, if thou be converted, strengthen thy brethren." He also does this faithfully with this saying: "You have to suffer much and severely in the world," he says, "both in spiritual and bodily temptations, against the first and the second table, because the devil pursues you with his lies and murder.
(68) This grieves weak Christians beyond measure, according to their flesh and blood, that they should always be scratched and tormented by the devil, and presses each one's suffering so hard that he thinks no one suffers as much as he does; especially in the high spiritual temptations, so that those who have high special gifts before others and are to lead others are challenged. As St. Paul often complains of his high temptations, which the common people do not understand and cannot bear. And God keeps the measure here, that he lays out to each one according to his person his cross, according to which he is strong and able to bear it; but these find such sufferings that even the great, strong spirits would have to pine and wither under them, if God did not also give them comfort; for they take hold of the heart in the
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They attack the body and consume the marrow and the bone, as the Psalms often lament.
Some in monasteries, and sometimes also other pious, tender consciences, have experienced how hard they are to bear, especially in the blindness and darkness of the papacy, since they have had little real comfort. But there have also been some inexperienced, rash spirits who have seen such things and have not understood them, and yet also want to know much about great temptations; but since they have experienced them, they have not been able to bear them either. As it is said of such a one, who heard the others complaining fearfully about their temptations, that he asked God to let him also try such things; then God let him be tempted with carnal lust; but when he could not bear it, he asked again that God would give him another, his brother's, which he considered inferior; but when he got it, he asked much more vehemently that God would give him back the former one.
70 In such temptations, St. Peter comforts the suffering Christians. St. Peter comforts the suffering Christians by saying that they are not the first to be challenged in this way, as if it were a strange, outrageous cross and suffering that they feel and think they bear alone; But they should know that their brotherhood, the Christians, scattered at all times and in all places, must also suffer in the same way, because they are in the world, from the devil and his scales; for it soothes and comforts greatly out of measure, when the sufferer sees and knows that he does not suffer alone, but with the multitude.
(71) It is true that in the outward temptations of the devil and the world, which the common Christians have to bear enough, this comfort is easy to grasp, because one sees and hears others suffering in the same way. But where he alone attacks you with his poisonous arrows, as if to despair of God's grace, as if you alone were rejected; item, with horrible thoughts of blasphemy, to hate God, to judge and condemn his regiment, etc., and thus your heart is so crushed and anxious that you think that no man on earth has ever been more cruelly challenged: then it is necessary to take this consolation, so that St. Peter will be able to help you.
Peter comforts you and all Christians, saying: "My dear, do not let the devil and your suffering frighten you or make you despondent, for you should know and have no doubt that you are not suffering alone; he cannot attack you so shamefully; he has done it to others and is still doing it. For he does not mean and seek you alone, but all Christianity; and yet he always goes about to tear God's word and faith out of their hearts in their suffering, and to rob them of their comfort in Christ, and to make God only the most atrocious and hostile example, so that the heart has no good thought of him: and he can do this not only with high, spiritual, subtle thoughts, but also by gross outward giving, of which man himself must be ashamed and horrified. I myself have seen and heard a maiden complain of such a temptation, that when she stood in church and saw the sacrament being taken up, her thoughts would have come into her head: Behold, what a great wretch the priest lifts up, and she was suddenly frightened by it, so that she sank to the ground.
(72) Such terror and fear come from the fact that man believes and thinks that there is no other man in such terrible temptations than he, and that he alone has a peculiar, strange and unusual suffering. Although it is true that one man's affliction may arise from other circumstances and in other ways than another's, and that his affliction may seem to him to be different from that of others, the affliction and affliction of all Christians is the same in that the devil seeks to drive them all from the fear and trust of God to contempt, unbelief, hatred and blasphemy against God. That is why the apostles of the Christians call suffering a fellowship of suffering and tribulation, drawing all their suffering into the suffering of Christ our Lord as the Head and forerunner, as St. Peter says in 1 Ep. cap. 1, 11: "As the Spirit of Christ testified beforehand through the prophets, both the sufferings that are in Christ and the glory that follows." And St. Paul Col. 1, 24. says: "He filleth up what is yet lacking in His flesh with tribulations in Christ."
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If one wants to speak of special heavy sufferings, then no human heart will be able to think about it, nor will it be able to excuse how great and heavy anguish and heartache our first parents Adam and Eve had over their miserable fall. And what sorrow did Adam afterwards have to see in his first son Cain and his children for the nine hundred years of his life? The like of which no man has ever experienced, that after Abel's death they both also bore sorrow for almost a hundred years, and did not come together in marriage until they begat the third son, that indeed the same nine hundred years were a sorrowful and miserable time for them. With this father of ours we may discuss at the last day what the high lonely suffering is, of which we do not yet know anything; and we will gladly confess that he is our master and father in this, but we have still been little disciples; for with him it has certainly been most difficult and most dangerous, because he had no example before him of the same suffering, of which he could have consoled himself.
(74) Likewise, if you could rightly consider what the other great holy patriarchs, prophets, apostles, especially St. Paul and St. Peter themselves, and afterwards all the dear martyrs and saints have suffered, you yourself would have to say that all your temptations and sufferings are nothing in comparison. But before and above all these was the temptation and suffering of the Lord Christ, to whom the devil's fiery darts and bitter stings went through his heart, so that they mildly penetrated the fearful sweat of blood to his body. He has gone far ahead of us all with his suffering, so that we only follow his footsteps with all our suffering.
Therefore learn to understand this saying of St. Peter, so that you do not think that you alone are suffering such grave and terrible trials and blows from the devil, but that your brothers, not only those who are dead (who have also set you a good example), but also those who live with you in the world, have suffered and are suffering such terror and hardship, for they have the same enemy of Christ and of all Christendom. Of this you may joyfully boast and say: God
Praise be, it is not I alone who suffer, but with me a great multitude of all dear Christianity on earth, my dear brothers and sisters, until the last day. And here I am comforted and strengthened by St. Peter, as Christ commanded him, who has also tried and experienced such suffering, and certainly much more than I and others.
(76) I may have thought in my temptations that I wanted to argue with St. Peter and Paul whether they could have been more severely challenged than I was. For this is what the devil does when he can do nothing else, that he drives man to the point where he can look at nothing but his suffering and distress, and presses him with such thoughts: There is no man so rejected by God, or so deep in fear and distress. He has also often made me so tired with such disputes that I have not been able to convince him of any argument, and have had to point him away from me to Christ, who can give him enough over-disputes. And even if we do not have this with us, he is much too strong and far superior to us that it is not possible to silence his rebuttals. He soon repulsed all my art and beat me with my own sword.
(77) Ah, but the masters of the mob and other secure spirits are poor, miserable people who learn nothing at all of such a struggle; they are drowned in their own dreamed thoughts, of which they think themselves so certain, as if they could not lack it; and some of them insolently and unabashedly blaspheme that God himself should not take it from them; and the devil also strengthens them finely in such things, lets it be good for them and only makes them more obdurate. But this is the very sign that they do not yet know the devil, and are already blinded and captivated by him, so that he can overthrow them whenever he wants.
(78) For the true Christians are not so sure and defiant when they are attacked; but labor in great hard fight and anxiety, that the devil take not the sword from them. I know that I am also learned for a doctor, and have tried a little what the devil can do; but this I must bear him witness to, by daily
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Experience that he can strike me down if I am not well guarded in the faith and have Christ in my heart. Thomas Muenzer was also so firm and stiff, as he thought, that he could say: He does not look at Christ, if he did not want to talk to him himself; but finally, when the devil began to attack him, one saw what his defiance and glory had been. No, they are not the ones who do it, who defy so stiffly as if they had already eaten the devil, not seeing that they have been devoured by him seven times before and are stuck in his jaws.
- The heretic Arius was also sure and proud enough against the pious bishops and Christians; indeed, when he was punished by his bishop for his error and admonished to desist, he only became more stiff-necked, and complained of great persecution, and this was his suffering, that they would not let him be well pleased with his atrocious blasphemy; Just as all the riffraff and all blasphemers, yes, even public murderers and tyrants want to be martyrs, if one does not approve and allow them to rage against God's word and pious people. They know themselves to be so sure and right that they fear nothing before God and consider the devil to be a dead bumblebee until he suddenly seizes them and overthrows them in an instant.
But the poor Christians who are challenged are in great need of being comforted and strengthened by God's Word, for they must anxiously struggle and fight against it, so that they almost lose God, Christ, faith and Our Father in the high temptations. Therefore, it is necessary for St. Peter's commanded office and work to strengthen his brothers; as he also had need in his temptations, and was comforted by Christ beforehand, that he had prayed for him that his faith should not be extinguished and cease altogether, which, however, was almost extinguished over his denial until the third day, and hardly the smallest spark of it remained. Therefore, as a faithful apostle, he now comforts those who are in the same fidgeting and trembling and high distress of sinking and dying faith, and hereby says to all who suffer and are without consolation: "My dear brother, do not think that you alone are in such distress and trial; there are others who are in need of help.
Many of your brothers, who also suffer so severely, I have also suffered so severely, if not more severely, and I have been as weak as you can always become. If thou wilt not believe it, behold what befell me in the house of Caipha the high priest, when I had presumed to go with Christ into prison and death; but presently, when a maid assailed me with a word, I fell, denied and most grievously conspired with my dear Lord; and in distress I lay all three days, having no one to comfort me, or to suffer with me in like manner, without my dear Lord having yet given me a kindly look with his eyes.
(81) Therefore let no man think his anguish and distress so grievous and dreadful, as if it were new, and had not befallen others also. It may well be new and inexperienced to you, but look around you at the whole multitude of the dear church from the beginning to this hour, which is set in the world always to run at the devil's spit, and without ceasing to be sifted and reproached, as Christ himself says, Luc. 22:31, as one does to wheat. Dear one, you have not seen nor experienced what our first parents suffered and endured all their lives, and after that all the dear holy fathers until Christ. St. Peter was also much higher in this school than I and you, and I would like to say that even his like affliction is hardly to be found. St. Paul 1 Cor. 4, 13. also says of himself and his kind, the dear apostles: God has presented us as a curse and a sacrifice to the angels and the world for a spectacle, so that the devil only plagues us according to his will and thus takes his pleasure and delight in us. And what is the suffering of all men compared to Christ's fear and struggle, since he sweated blood for you?
(82) Then refer the devil who afflicts you with all his temptations, and let him argue with him, saying what are the right high temptations, the agony and the fear of hell etc. But take comfort in the fact that you also belong to the ranks of those who have been in the fellowship of suffering with you and still are and will be until the last day. O this is a beautiful, glorious
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All under one Lord and Head, who is the Lord who has taken away the power of the devil and all his hell. And short, your suffering cannot be so evil, it has been so evil to the dear Apo.
We should not doubt that the saints, prophets, patriarchs and all the saints, but especially Christ Himself, with whom we suffer, we shall not doubt, says St. Paul Rom. 8:17, that we shall also be exalted with Him to the same glory.
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Rom. 8:18-23.
For I believe that this time of suffering is not worthy of the glory that is to be revealed to us. For the anxious waiting of the creature awaits the revelation of the children of God. Because the creature is subjected to vanity without its will, but for the sake of Him who subjected it to hope. For the creature also will be set free from the service of the perishable being to the glorious freedom of the children of God. For we know that all creatures long with us, and still fear. Not only they, but also we ourselves, who have the first fruits of the spirit, long for the adoption as children, and wait for the redemption of our bodies.
- St. Paul here speaks in a peculiar way before all the other apostles, and his words, which come at first, are equally strange and weird: therefore they want to be studied with diligence and recognized with one's own experience; for a Christian life is entirely in the practice and experience of the things that one hears and reads daily from God's Word. Therefore, whoever does not have such experience will have little taste or smell of such words of St. Paul, they will be un-German to him.
2 Now St. Paul has preached thus far in this epistle that through faith in our Lord Jesus Christ we have come so far that we may call God our Father, and that the Holy Spirit in our hearts may bear us witness of the same, and make us so bold that in such faith of the Mediator of Christ we may joyfully stand before God and open our hearts and mouths to God. From this he concludes
The two following sermons appeared in a single print, titled: "Ein Christlicher schöner tröst jnn allerley leidm vnd trübsal, aus dem Echten Cap. zun Römern, sampt der auslegung des Euangelron auff den Vierden Sontag nach Trinitatis, gepredigt durch D. Mart. Luth. Anno. 1535. Wittemberg." - Cf. Erl. A. 9, 94.
D. Red.
first, that we are children of God; and then, "If we are His children, then we are also heirs, namely, heirs of God and joint heirs with Christ"; so that one follows from the other. First, because we have the courage and the spirit to call God our Father, and because we do so earnestly and believe it to be true, we are not only children, but also heirs, that is, heirs of God, and brothers and fellow heirs of our Lord Christ. All this, says St. Paul, v. 17, must be true, but if we suffer otherwise with Christ.
(3) He diligently adds to this that whoever wants to be Christ's brother and joint heir should think that he is also a fellow martyr and fellow sufferer, as if to say, "There are many Christians who would gladly be joint heirs and sit in joint fief with the Lord Christ, but they do not want to suffer with him, but divide themselves from him in this matter, so that they do not want to share in his sufferings. But this will not happen, he says, the inheritance will not follow, unless the suffering comes first; for Christ, our dear Lord and Savior, himself had to suffer first before he came to glory; so only fellow martyrs have to be, and together with the Lord Christ they have to be mocked, martyred, and mocked again.
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We will be reviled, spit upon, crowned with thorns and killed by the whole world before we come to the inheritance. For faith and doctrine bring it about that there should be equality, namely, that whoever wants to be a brother and co-heir of Christ must also suffer with him; whoever wants to live with him must first die with him; just as in a house many brothers must suffer not only good but also evil with one another, and as it is said, "Whoever wants to eat with us must also work with us.
4 With this, St. Paul earnestly admonishes us not to become false Christians who seek in our Lord Christ only that which is pleasant and gentle; but if we want to be partakers of the glory that is eternal and above all things, to bear the tribulation that is only temporal and light, 2 Cor. 4:17. Therefore, when he says: "If we suffer with others," his opinion is that we should not only have compassion on others, that we should be sorry when they are unwell; although such compassion should also be among Christians, and is a work of mercy and a fine Christian virtue; But we ourselves should also suffer, non solum affectu, sed etiam effectu, that is, we should also be in the same suffering, so that just as our Lord Christ was persecuted, so we also are persecuted, and just as the devil tormented and afflicted him, so we also are tormented and afflicted by him day and night; just as he does to Christians, and that is, if our Lord God did not help him, he would never let us have peace. This means not only a heartfelt, but a real compassion, of which it is written to the Hebrews in the 10th chapter. V. 32. 33. it is written: "You have endured a great struggle of suffering, and in part have become a spectacle even through shame and tribulation.
5 And of such compassion St. Paul also says here that just as our inheritance and joy, that we are Christ's brethren and fellow heirs, is not only in the heart or hope, but should become an actual and real inheritance: so also our compassion should be an actual and real suffering, which we also take upon us in inheritance.
should. Now he lifts up and comforts the Christians in such suffering, and speaks as one who is experienced and quite sure of the matter; and in addition in such a way, as if he looked at this life with a squint or through a painted glass, but that with clear eyes. And speaks:
I believe that the suffering of this time is not worthy of the glory that is to be revealed to us.
See how he turns his back on the world and turns his face to the future revelation, as if he sees neither misfortune nor sorrow anywhere on earth, but only joy. Truly, if we are already in misery, he says, what is our suffering compared to the unspeakable joy and glory that will be revealed in us? It is not worthy to be compared with it or to be called a suffering. But it is lacking, that we do not see with our bodily eyes the great and glorious glory, which we are to wait for, and that we do not grope tangibly, that we may never die, and above that still get such a body, which may not suffer nor become sick etc. Whoever could bring this to his heart would have to say: Even if he were burned and drowned ten times, if it were possible, it would be nothing compared to the future glorious life; for what is suffering in time, it would be, as long as it wants, compared to eternal life? It is not worthy to be praised or called merit for suffering.
(7) Thus I hold, says St. Paul, and you Christians should also learn to hold, that the infinite is not at all comparable to the finite; for what is a single penny compared to the whole world full of gold? Even though such a comparison does not rhyme here, because both are transient. Therefore, all the sufferings of the world are nothing compared to the glorious eternal being, which we shall see and possess forever; therefore I beg you, dear brothers, do not shrink from any suffering, even if you are already strangled. For if you are right fellow heirs, it shall be so with you that this is a part of your inheritance, that you also suffer with it; but what is this suffering, if it is to be counted against the
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Eternal glory, which has been prepared for you and already obtained through your Savior, Jesus Christ? It is not worthy to be held against one another. Thus St. Paul makes of all suffering on earth a droplet and a little spark; but of that glory, which we are to hope for, an endless sea and a great fire.
(8) But what is lacking that we cannot regard such suffering as small and the glory as great, as St. Paul does here? For you can see how we are: if you say one hard word to someone, they want to overthrow mountains and uproot trees. Those who are so insufferable do not understand a word of this glorious consolation of St. Paul: Christians should not act like this; it is bad for a Christian to complain and cry out about injustice. Yes, say you, yet I am wronged? Well then, let it be so; but how is it that thou dost make such a fuss about thy suffering, and dost not even think up to heaven what thou hast to wait for there? why dost thou not make a fuss about it? If you want to be a Christian, you really don't have to put yourself that way; if you want to carry out your cause, you can do it in a right and proper way.
(9) But here it must be otherwise; for if thou wilt be a joint-heir with the Lord Jesus Christ, and suffer not with him, and be his brother, and be not like him, he shall surely know thee at the last day to be no brother and joint-heir, but shall ask thee where thou hast thy crown of thorns, and thy cross, and thy nails, and thy scourge, whether thou hast been an abomination to the whole world, as he and all his members have been from the foundation of the world. If you cannot prove this, he will not be able to consider you as his brother. Summa, it must be suffered with, and all must be conformed to the Son of God, as it says hereafter, or we will not be exalted to glory with.
10 In this way St. Paul also speaks to the Galatians Cap. 6, 17: "Let me henceforth not be sworn to, and only do not tell me of the doctrine that deserves friendship on earth; for I bear the name of my Lord Jesus.
Christ's mark on my body. There he speaks of such marks, as one painted the Lord Christ in the old paintings, that he has his cross lying on the armpit and next to it nails, crown of thorns, scourge etc. The signs, he says, I and all Christians must also have, not painted on the wall, but pressed into our flesh and blood. This is what happens when the devil comes upon you and torments you inwardly with all kinds of terror and heartache; and then the world blasphemes you outwardly as a heretic, and where it can, grabs you by the neck and strangles you. These scars of Christ's Lord are what St. Paul exhorts every Christian to bear. Comfort the Christians, then, so that they will not be frightened by the fact that they are already being afflicted, as was done to our brethren from time to time some years ago. But it will be even better when the hour of our enemies and the power of darkness comes. Now they torment us with poisonous words and blasphemous books; but then we will have to pay with our skin. But let it go, it must be suffered, if we are to come to glory in any other way. But what benefit they will have when they have murdered us, they will well know.
(11) And with this word, that it is called a glory that is to be revealed, he shows what is lacking, that one suffers so reluctantly, namely, that faith is still weak, and does not want to see into the hidden glory that is yet to be revealed to us. For if it were a glory that one could see before one's eyes, ei, how should we be such fine patient martyrs. If someone stood on the other side of the Elbe with a chest full of florins and said, "If anyone dares to swim across, let him be the chest with the florins; how should anyone swim for the sake of the florins that are seen before his eyes?
What does a daredevil, a lansquenet, do? he takes four guilders a month and sits down against spear and guns to certain death. So a merchant, who runs and runs through the world and back again for the sake of money and goods, dares to-
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over life and limb, God grant that the stump remains there or not. What must a man suffer at court before he comes there, if he thinks differently? So in the world one can do and suffer anything for the sake of honor, good and power; for it is before one's eyes and obvious. But here, because it is not obvious, it is hard for the old Adam to believe that God will give me such a beautiful body, cheerful spirit and pure soul on the last day, and that I will become a greater lord than any king on earth. I can see the contradiction, that now this one is condemned as a heretic, now that one is burned or otherwise killed, so that neither glory, good nor honor remains there; that is why it is so hard for us before we surrender into suffering and wait for the hidden redemption and glory. Again, no toil and labor is too great for the world; do and suffer what comes before it, for the sake of the shameful mammon, which moths and rust devour and thieves steal.
(13) Therefore saith St. Paul, I know assuredly that great glory is set before us, whereas all the afflictions of the earth are nothing: but they are not yet manifest. Therefore, when a rough wind blows under our eyes, or a small calamity passes over, we begin to cry out and howl, making it so high that the heavens are filled with our cries. But if there were faith, it would be a small matter to us if such suffering lasted thirty, forty, or even more years; indeed, we would consider it too small to be included in the reckoning; only that our Lord God would also keep His reckoning, which He has with us because of our sins, inside. Ah, what can one say about great suffering or the merit of suffering? How unworthy we are of such great grace and unspeakable glory, that through Christ we become children and heirs of God, brothers and fellow heirs of Christ! Therefore we may well say: I will gladly keep silent about my suffering, not boast much about it, nor cry out; but patiently bear all that my dear God sends me and lays out for me, and to Him still
I thank him with all my heart that he has called me to such great abundant goodness and grace. But, as I have said, it will not come for the sake of our wretched weak flesh, which is more moved by the present than the future; therefore the Holy Spirit must be the schoolmaster here and bring such comfort to the heart.
(14) But it is especially to be noted here that he speaks with express words: that such glory shall be revealed to us; so that he indicates that not only, as we think, St. Peter or St. Paul etc. St. Peter or St. Paul etc. will be made partakers of the same glory, but we and all Christians belong to the "us"; yes, even the least little child that is baptized and dies receives through its death, as its fellow-suffering, this unspeakable glory, which the Lord Jesus Christ, into whose death it is baptized, has acquired and bestowed upon it. And although one saint will be more glorious than the other in that life, it will still be the same eternal life; without such a difference as now here on earth, where one is stronger, more beautiful, more eloquent than the other, and yet all walk alike in one bodily life; so also in that life there will be many differences of clarity or glory, as St. Paul teaches 1 Cor. 15. Paul teaches in 1 Corinthians 15:40, and yet all will be equal in one eternal blessedness and joy, and all will be called One Glory, for we will all be God's children.
15 This is the first consolation, that we should turn our backs on all suffering and say, "What is my suffering, if it were ten times as great and heavy as it is, compared to the eternal life to which I was baptized and called? It is not worthy to be counted as a suffering, compared to such great glory that is yet to be revealed in me. So St. Paul makes the future glory great, so that this temporal suffering may seem small and insignificant in comparison. Now follows the other consolation:
For the finite waiting of the creature awaits the revelation of the children of God, sinte-.
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times the creature is subjected to vanity without its will, but for the sake of Him who subjected it, in hope.
- This is the other consolation, that he sets before us the whole creature as an example, and exhorts us that we also, like them, should patiently suffer all the violence and injustice done to us by the devil and the world, and take comfort in the redemption to come. And truly this is a strange sermon, the like of which is not found elsewhere in Scripture; that heaven and earth, sun, moon, and stars, foliage and grass, and all that grows, wait with great groaning and longing for the revelation of our glory.
17 I have not heard such groaning and groaning of the creature, neither have you; but St. Paul says here: I hear and see it, not in one creature alone, but in all your creatures that God has made. What then is such groaning and longing of the creatures? It is not that the leaves wither every year, and the fruit falls off and decays; for this is the creature and order of our Lord God, that new fruit should grow every year; or that a tree cracks when it is cut down etc.: but it is that the creature is so powerfully unwilling to be subject to the ungodly, or, as St. Paul calls it, subject to vanity. As the dear sun, the most beautiful and lovely creature, serves the less part of the pious; where it shines on one pious person, it must shine on a thousand and a thousand peelers; as there are enemies of God, blasphemers, persecutors, of whom the world is full; item, murderers, robbers, thieves, adulterers: To them it must shine all their ungodly nature and wickedness, and thus let its most beautiful and pure service go against the most unworthy, most shameful, loosest boys. -This hurts the sun, says St. Paul, heartily; and if it were a rational creature, and should go according to its will, not according to our Lord God's creation, who subjected it to vanity without its will, it would suffer that all wicked boys would not get a shine from it; but that it must shine for them, that is its suffering and cross, for which it groans and groans. Therefore, just as we Christians suffer many injustices, and
Therefore sigh and cry for help and salvation in the Lord's Prayer; so does the creature. Although it does not have such a tongue and language as we do, it does have a language that God and the Holy Spirit hear and understand, as it sighs over the injustice that it must suffer from the wicked who abuse it so.
- This kind of speech is not found anywhere else in the holy Scriptures, as here St. Paul speaks of the final waiting and waiting of the creatures for the revelation of the children of God; which he calls not only sighing with great longing and desire for their redemption, but also makes them like a woman in childbirth. For thus he speaks afterwards, that the creature anguishes and cries out as a woman in childbearing; since sun and moon, stars, heaven and earth, the grain we eat, the water or wine we drink, oxen, cows, sheep, and summa, everything that is needed, cries out against the world, that it is subject to vanity, and must, together with Christ and all his brethren, suffer with it. This clamor is not possible for a man to utter; for who will tell all creatures? That is why it was rightly said in the pulpit a long time ago that on the last day all creatures will cry out against the wicked, that they have abused them here on earth, and will accuse them as tyrants, to whom they had to be subjected against all right and justice.
(19) St. Paul uses this example of the creature here to comfort Christians, as if to say, "Do not be so sad about your suffering, which is so small compared to the exuberant glory that will follow. It is not you alone who cry out over injustice and suffer affliction: all creation suffers with you, and cries out over the fact that it must be subjected to the evil world. No cow, no calf, no sheep etc., when it bleats or cries out, cries out over all the wicked, as over God's enemies, who are not worthy that they should use their benefit, even that they should eat a few morsels of bread, or drink a drink of water. St. Augustine also speaks in this way. A stingy stomach, he says, is not worthy of bread.
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that he eats, because he is an enemy of God. Thus St. Paul says that the whole creature longs and fears with us, as it would gladly be free from torture, for it suffers like a woman in childish distress. As, the sky, the sun, moon and stars would like to be free from their service; yes, would like to be dark and gloomy before great suffering, the earth barren, the sea and all waters would like to dry up and dry up, so that only the evil world could not enjoy them. Likewise, a sheep would rather bear thorns than wool, a cow would rather give poison than milk to the evil world; but that they must do it, says St. Paul, they do it "for the sake of Him who subjected them to hope. Therefore, God will finally hear this cry of the creature, because he has already decided that he wants to give this world its end after these six thousand years, which it has now almost stood.
- If our parents had not sinned in paradise, the world would never have passed away; but after they fell into sin, and we all after them, the whole creature must also repay us, and for our sin is also subject to vanity and destruction, and the same six thousand years, which are nothing compared to eternal life, remain subject to the damned world, and serve it with all their use, until they push God into a heap, and for the sake of the elect also purify the creature again (as St. Peter 2 Ep. Peter 2. Ep. 3, 13. also teaches).
21 For the sun is nowhere as beautiful, bright and clear as it was in the beginning when it was created, but for the sake of men it is half dark, rusty and defiled; but in that day God will again sweep it out and purify it with fire, 2 Pet 3:10, so that it will be brighter and clearer than it was in the beginning. But because it must suffer for our sins and shine as much, even more, for the worst of men as for the pious, it longs for that day when it will be cleansed again and serve only the blessed with its light. So also, the earth would not bear thistles nor thorns, if it were not for the sake of
You, therefore, together with all creatures, demand after that day that it be changed and renewed together with them.
This is the reason why St. Paul uses such strange words here, and calls it a finite waiting of the creature, that is, that the creature always thinks of its end, that it will become free from its service, which it must render to the ungodly here; which does not happen before the revelation of the children of God; that is why it waits so anxiously for the same, would gladly that it would not be long delayed, but would start at any moment. For before this revelation the world does not consider the godly as children of God, but as children of the devil; therefore it blasphemes, disgraces, persecutes and strangles the dear children of God so surely, and thinks that it is doing God a service by it; for this reason the whole creature cries out: "Alas, alas, will there not be an end to the misery and the glory of the children of God begin?
- That this is the suffering and groaning of the creature is clearly understood by St. Paul in the words: "It is subject to vanity without its will. Make, then, of the whole creature, sun and moon, fire, air, weapons, heaven and earth, and of all that is within, vain poor captive servants. Whom do they serve? Not to our Lord God, nor especially to the children of our Lord God, for they have the least part in the creatures. To whom then? To vanity, that is, they do not walk in the right service, as they would like; as: the sun would rather shine on St. Paul, St. Petro and other pious people alone; again, to the wicked scoundrels, as, Judas, Pilate, Herod, Annas, Caiphas etc. she does not like to grant the smallest shine of her appearance, because it is a forgiven service, which is not applied to them: but there she would like to and would consider it a vain gain, if she should shine on St. Petro, St. Paul etc. For in such pious people her service would be well designed; but she must shine to the wicked as well as to the pious; indeed, where she serves one pious man, there are probably a thousand of them who abuse her service. Thus
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It is the same with all other creatures, such as gold, silver, brass, wine, beer, grain, meat, fish, butter, wool, etc., who serve whom? desperate boys, who blaspheme and desecrate God, condemn His holy gospel, murder His Christians; therefore their service is lost.
(24) Therefore St. Paul says that the creature is subject to vanity, and it must do it, not that it consents to it; no, it has no pleasure in it at all. For the sun does not shine so that a highwayman should murder by its beautiful light, but it would much rather see him serve God and do good to the people; but because he does not do it, the service of the dear sun is lost and it does it heartily unwillingly. But what can she do about it? So an evil tyrant or a shameful whore wears a golden chain or golden rings; what can the dear gold do? It is our Lord God's good creature and would much rather serve pious people; but the noble creature must suffer such things and serves the evil world without its will. But "in hope" that their service will one day come to an end. And do this in obedience to God, who has laid this on her, so that He may be known as a merciful God and Father, who, as Christ teaches in Matth. 5, 45, makes His sun rise on the wicked and on the pious etc. For this reason the dear sun serves vanity and loses in vain.
their service and good deeds. But our Lord God will find such in His time who abuse the beautiful sun and other of His creatures, and repay the creatures abundantly for their service.
(25) Thus St. Paul draws the holy cross through all creatures, so that heaven, earth, and all that is within suffer with us. Therefore we should not mourn and weep when we are in trouble, but wait patiently for the redemption of our bodies and for the glory that will be revealed to us; Especially because we know that all creatures groan with great fear and longing, like a woman in childish distress, for the revelation of the children of God, since their redemption will also begin, so that they will no longer be subject to vanity and serve, but will only willingly serve the children of God with all joy. However, she bears her cross for the sake of God, who has subjected her to hope, so that one may be sure that it will not remain like this forever, but must one day have an end, when she will be eternally redeemed. So do you also, says St. Paul, dear Christians, and think: Just as the creature will rejoice with you at the last day, so it mourns with you now; therefore it is not you alone who must suffer, but the whole creature suffers with you, and also waits for your redemption, which will be so glorious and great that your suffering is not worth counting against it.
On the fourth Sunday after Trinity.
Second Sermon.
We have heard so far how St. Paul comforted the Christians in their suffering against the future, incomprehensible, eternal glory that will be revealed to us in that life, and drew the whole creature to comfort, just as if it were one person, who is there forever with the whole of Christ.
stenheit suffer. And with his sharp apostolic eyes he has seen the dear holy cross in all creatures. This he presents to us, saying: "It is no wonder that we Christians suffer, for we can earn it for the world with our preaching, punishments and bells: but the creature must suffer.
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Suffering innocently, so that she must be imprisoned and subjected to evil people and the devil himself.
(2) If now the sun should speak and tell its legends from Adam, what sorrow and misery it had experienced and seen, it would undoubtedly say of a great cross, how it had to serve many an adulterer, thief, murderer, yes, the whole regiment of the devil. And yet she is such a fine, noble, pure creature, who should serve no one but God, His angels, and the pious Christians who thank God for it; so she must serve those who blaspheme and desecrate God, who commit all wickedness and fornication. Although she does not like to do this, she is still obedient to God, and not only she, but the whole creature.
(3) This is a very fine and comforting thing to say, that he makes of all creatures martyrs, who must suffer all wrongs, but without their will. For the creature does not say that the devil and evil men are right in abusing it so shamefully; but it lets it happen so for the sake of him who has subjected it to vanity, and hopes besides that it will become different and better in time, when it will again come into a right use, and all abuse will be abolished. So St. Paul directs the whole creature to another life, saying that it is just as tired of this life as we are, and is thinking with us of a new being and life. For this is what he calls the finite waiting of the creature, that it does not intend to remain as it is now; but looks up to heaven with us and hopes to come out of this shameful life into a better one, when it will also be free from the service of the perishable being, as the apostle indicates afterwards.
4 And by these words he gives to understand that the whole creature shall become much more beautiful and glorious than it is now, since it must still be subjected with us to the tyrants, who abuse our honor, body and property according to their will; as the devil abuses our soul. We have to suffer this, as those who are caught in the devil's kingdom on earth, and the whole creature with us; for the earth has to put up with many a wicked trick.
and build, and give it its nourishment; likewise air, fire, water etc.; that thus all creatures have their cross, but in hope that the game will one day come to an end.
(5) And it is very well spoken, and comforting, that he draws in the whole creature, as into one person, having a desire with us to pass from this life into another. That we may know for certain that we do not yet live as we ought, but wait for another life, which shall be our right life; as the sun waits for another ornament, which it shall have, together with the earth and all other creatures, that it may be cleansed from all the abuses of the devil and the world.
(6) But this, saith he, shall come to pass, when the children of God shall be revealed. Now on earth they are already children of God, but they are not yet in their glory; just as the sun is not yet in its right glory, because it is subject to vanity; but it wants to wait for the end, which is presented to it, when its service is to end: For this it waits, together with the whole creature and all the saints, with vain sighing, and in the meantime remains subject to vanity, that is, to the devil and the evil world, solely for the sake of God, who has subjected it, but in the hope that it will not last forever.
- so we too are already children of God here on earth and blessed if we believe and are baptized, as Marc. 16, 16. is written; and Joh. 1, 12.: "as many as received him, to them he gave power to become children of God, who believe in his name" etc. Baptism is seen; the children who are baptized are also seen; the gospel is heard; so we ourselves also feel in our hearts the testimony of the Holy Spirit that our faith, however weak it may be, is nevertheless righteous. But who sees us that we are children of God? Who wants to call such people children of God, who are thrown into dungeons, and are so horribly tortured and tormented in all kinds of ways, as if they were children of the devil, and vainly damned and cursed people?
8 Therefore, St. Paul does not speak verge-
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He also says: "Your life is hidden with Christ in God, but when Christ, your life, is revealed, then you will also be revealed with Him in glory. Because they live here on earth, they are not adorned with God's color, but with the devil's color. For the children of the devil have heard that they are to be stubborn and staggered, and that they are to put on all misfortune; but this does not happen, but they are in good spirits, rich, powerful, mighty, have honor, money and goods enough, and in addition they bear the color and name of our Lord God, as if they were well pleased with him. Again, they consider us heretics and God's enemies, so that here it is a different matter: those who are God's children must be called the devil's children, and those who are the devil's children must be called God's children. This hurts the pious, yes, heaven and earth and all creation cries and complains about it, and is unwilling to be subjected to vanity, and suffer that the wicked abuse it against God's honor, so that God cannot come to sanctify his name, increase his kingdom and do his will on earth as it is in heaven.
Therefore, because the children of God are so hidden and cannot yet bear their color, all creatures cry out with us, says St. Paul here, that our Lord God would rend the heavens and come down and separate his children from the children of the devil; for his children are too deeply hidden on earth, and too thick a skin is drawn over the eyes of the wicked, that they cannot recognize God's children. Their doctrine, so that they praise God's grace shown to us in Christ, must be called error, lie, heresy and devil's doctrine; therefore he says that all creatures wait with us for the revelation of the children of God. St. John also speaks in this way in 1 Ep. 3, 2: "Beloved, we are now the children of God, but it has not yet appeared that we are; but we know that when it shall appear, we shall be like Him," namely: when our Lord Jesus Christ will come with His
Then he will bring such a light with him among the children of God that they will be said to be rightly adorned according to their name, far more glorious than the children of the world were, who walked along in their lives in velvet, purple, gold and silk, like the rich man. Then we shall wear our right color and shine like the sun in our Father's kingdom, and appear in such glory that no one would have thought that poor Lazarus, who lay so miserable at the kingdom's door, should become so beautiful and glorious. Read more about this in the Book of Wisdom, Chap. 5, v. 2 ff.
(10) This hope, he says, we have, and the whole creature with us, which also for our sake will be most beautifully purified and renewed, so that it will be said: This is first a beautiful sun, a fine, pretty tree, a delicious, lovely flower etc. Because this, I say, is our hope, we should be so hopeful, and not regard the little suffering that may come to us in this life as so great; for what is it but the glory that shall be revealed to us? And indeed we ourselves will have to say against ourselves in that life: "Fie on you! I am not worthy to be called God's child, because on earth I considered my suffering so great and this exuberant joy and glory so small. Oh, if I should still be in the world and know this joy before me, I would gladly, if it were possible, lie imprisoned in the dungeon for a thousand years, be ill, be persecuted, or suffer other misfortunes; for I see and experience it now that it is true that the suffering of all the world is nothing at all compared to the glory that is now revealed in God's children.
(11) But now many, even among those who want to be Christians, are so full of impatience that they cannot even hear a harsh word when they deserve it; and before they suffer a little shame or harm from the world for the sake of the gospel, they would sooner abandon the gospel and Christ. But how will they stand in that day? Therefore, dear friends, let us be prudent, because we are still
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We must have room, and not regard temporal suffering as so great, but patiently submit to it according to the teaching of St. Paul, as the creature does. The earth thinks: I let myself be plowed and built, and yet the fewest part are Christians, to whom it is too good, and the most part are bad boys, who enjoy mine; but what will I make of it? I will suffer it, and let myself be plowed up and dug up, because that is what God wants, and besides that, I hope that one day it will be different, that I will no longer be subject to vanity and serve the enemies of God.
In this way St. Peter also speaks of the change of the creature in his 2nd epistle Cap. 3, 10. 13. and says: "The heavens shall pass away with a great noise of fire, and the elements shall melt with fervent heat. But we wait for a new heaven, and a new earth, according to his promise, wherein dwelleth righteousness." As if he wanted to say, "Just as most of the people on earth are now husks and boys who do not do the will of our Lord God as it is done in heaven, so on earth in that day there will be righteousness and holiness, that is, righteous, godly, just people; and just as in heaven there is righteousness and the devil has been cast out: So shall he also be cast out of the earth with all the ungodly at the last day; that there may be holy men in heaven and in earth, possessing all things with full joy; so that the elect may possess both heaven and earth alone. This is what St. Peter means when he says, "We wait for a new heaven and a new earth, in which righteousness dwells." But St. Paul adds that not only we are waiting for it, but also the whole creature groans and cries with us, and waits for it.
- But that the creature should not be condemned or reproached for this, as if it sinned by allowing itself to be abused in this way, St. Paul says: "It is true that it is subject to vanity, but without its will; just as it is not my will that I should be called a heretic and a seducer; but I suffer it for the sake of God, who has done it.
and through such suffering I do not become a partaker of the sin that the enemies of the truth do to me, who thus reproach me; so it is also with the creature, which suffers such abuse for the sake of him who subjected it. According to this example you Christians should also do. The sun says: Dear God, I am your creature, therefore I will do and suffer what is your divine will. So you, Christian, should also do when our Lord God sends you a suffering and says: "Suffer a little for my sake, and I will pay you well. Yes, dear God, we should gladly answer, because you want it that way, I will gladly do it with all my heart.
[On Hope.
This little piece also belongs to the consolation against suffering, so that one can be sure that it will not last forever, but will have an end one day, namely on the last day, when the wicked will be separated from the pious. For this life on earth is nothing but a carnival play, where people walk around in a disguise and take one for another than he is; the one who appears to be an angel is a devil, and the ones who are taken for children of the devil are angels and children of our dear Lord God. That is why they are inflicted on them, tortured, strangled as heretics and children of the devil. This carnival play must be allowed to go on until that day, when the disguise of the wicked will be taken off, so that they will no longer be able to pretend to be holy people. Continue with the text:
For also the creature will become free from the service of the perishable being, to the glorious freedom of the children of God.
014 Not only we Christians, saith he, shall be saved; but the creature also is a prisoner, hoping, as a poor captive, to be saved with us. So the sun, moon, and all creatures are captives of the devil and of wicked men; for they must serve them for all manner of sin and vice. Therefore it sighs and laments, and waits for the revelation of the children of God, when the devil and all the evil men will be delivered.
*) From the single print of 1535. cf. above Col. 714. note D. Red.
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The wicked shall be cast into hell, and for eternity shall never see the sun or the moon, nor drink a drop of water, nor need a breath of air, but shall be deprived of all creatures for eternity.
Therefore he says: The creature will be free from the service of the perishable being; as if he wanted to say: It must now serve the shameful being on earth; because the sun, the moon and all creatures must be the servants of the devil and the wicked; because God wants it so, that his beautiful creature must lie under the feet of the devil and his members and serve for a time. Just as many a fine heart must now serve a shameful tyrant or Turk, because our Lord God has thrown it into service in such a way that it must wipe out a Turk's boots, or do even lesser service, and suffer all evil from him for it.
16 Therefore the apostle indicates with these words, when he says: "The creature will also be freed from the service of the perishable being", that before the last day all creatures, which God has created, must be servants and handmaidens, not of the pious, but of the devil and of evil men. Now St. Paul himself laments to the dear sun and the other creatures that they should be servants of the devil and tyrants: but she does not like it, just as we would not like to be under the Turk; yet she suffers and waits. For what? For the glorious freedom of God's children, when they will not only be released from their service, so that they will no longer serve a servant, but will also become free, and much more beautiful than they are now, and serve God's children alone from now on, no longer being imprisoned under the devil, as they are imprisoned now.
For we know that all creatures long with us, and still fear.
This is an adventurous speech of St. Paul. The creature, he says, knows that it should not only be free from the service of the perishable being, but also be splendidly adorned and decorated; it would like to go there soon, and it is as eager to do so as ever it may be to dance;
For she knows how beautiful she is to become, therefore she longs and fears forever; just as we Christians also long and would like with all our hearts that there would be an end to the Turk, the pope and the shameful world. For should no one grow weary of seeing and hearing such evil, sin and blasphemy against Christ and his gospel, as Lot had to see and hear at Sodoma? That is why St. Paul says that the creature waits eagerly and anxiously for the revelation and glorious freedom of the children of God. And they do not do this alone:
- "But we ourselves also," he continues, "who have the firstfruits of our spirit, long also for filiation, and wait for the redemption of the body," praying and crying out with great groaning and longing in the Lord's Prayer, "Come thy kingdom," that is: Help, dear Lord, that the blessed day of your glorious future may come soon, that we may be delivered from the evil world, the devil's kingdom, and be freed from the terrible plague we have to suffer from within and without, both from evil people and our own conscience. Keep choking the old sack, so that we may one day get another body, which is not so full of sin and inclined to all evil and disobedience as it is now, which may no longer be sick, suffer persecution and die; but which may be redeemed from all misfortune bodily and spiritually, and become similar to your transfigured body, dear Lord Jesus Christ, and so we may finally come to our glorious redemption, amen.
19 However, St. Paul uses a special word here, which we could not have used in any other way than "ängststen. It actually means such pains and sorrows as a woman in childbearing has, who would like nothing better than for the child to be born and recovered, which she desires and hopes for before all the world's money, goods, honor, joy and power. St. Paul gives the same word to the creature here, that it is in need of a child, and is anxious and tormented, so that it would like to be born again and be free of its service. Now tell me, who could tell the creature that it should be in childish distress? No reason nor human wisdom, no matter how high it may be, can see such a thing.
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think or believe. No, she says, the sun is such a beautiful, lovely, comforting creature that it could not be more beautiful and lovely. So also, what is lacking in the moon, the stars, the earth etc.? Is it not all finely and delicately created? Who would say that the creature would be in childish distress, or would be unwilling in its being? St. Paul says that it is quite tired of the being in which it now serves, and would as soon be out of it as a woman would like to recover from childbirth. These are true apostolic and spiritual eyes, which see all these things in the creature; therefore he also turns his back on this world, and considers neither the joy nor the sorrow of this temporal life, but only the future and eternal life, which he neither sees nor feels. And so he comforts the Christians very well and powerfully, leads them with the whole creature into that life, but in the hope that this sinful life must have an end beforehand.
20 Therefore let those who believe in Christ be sure and certain of eternal glory, and let them groan and cry with all creatures that our Lord God will hasten to bring the blessed day when such hope shall be fulfilled. For for this very reason He has also called us to pray in the Lord's Prayer: Your kingdom come. May God, who commanded us to do this, also give us grace and help us to do it, and in addition, may we firmly believe that we will finally come to such glory; for our faith is not to be used to gain money or goods in this life, but to come to another life; for we were not baptized into this present life, nor do we hear the gospel about it, but everything is directed to that eternal life. God grant that the same joyful and blessed day of our salvation and glory may soon come, and that we may know all these things as we now hear and believe in the Word, amen.
On the fifth Sunday after Trinity.
1 Petr. 3, 8-15.
Finally, all of you be like-minded, compassionate, brotherly, merciful, kind, not repaying evil with evil, or evil word with evil word, but blessing, and knowing that you are called to this, that you may inherit the blessing. For he that would live and see good days, let him hold his tongue, that it speak no evil; and his lips, that they deceive not. Let him turn from evil, and do good; let him seek peace, and pursue it. For the eyes of the LORD are upon the righteous, and his ears upon their prayer: but the face of the LORD is upon them that do evil. And who is there that can harm you, if ye do that which is good? Even if you suffer for righteousness' sake, you will be blessed. But do not be afraid of their defiance, and do not be dismayed. Sanctify the Lord God in your hearts.
(1) Then you hear another sermon about many and great good works that Christians who have believed and confessed the gospel should do, so that their faith may be seen in the fruits. He divides such fruits into two parts: the first, the works Christians should do toward one another; the second, the works they should do toward enemies and persecutors.
- because shortly before he started to
teach how, in the common state and household, husband and wife are to live together in Christian love and friendship, so that one may give honor to the other and tolerate each other with reason and patience etc. He continues this exhortation among all the Christian households, that they should live together in Christian love, as brothers and sisters in one house. And gather a great multitude
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of the noblest, finest virtues and works, so paint a beautiful church with its beautiful ornaments and decorations, so that it may shine before the people, so that God may be pleased and honored by it, and both angels and men may see joy and pleasure in it. For what should a man on earth desire more to see, and what happier and lovelier company should he rather seek, than where he would like to be with such a group, where he would see such virtue, one heart, mind and will, brotherly love, gentleness, friendliness, patience, and also guarding enemies? Since there is no man so wicked who would not praise such things and like to be with such people.
3, The first virtue is, of which the apostles often say, as St. Paul Rom. 12, 16: "Have one mind among yourselves"; item Eph. 4, 3: "Be diligent to keep unity in the Spirit through the bond of peace." This virtue is the most noble and necessary among Christians in general; for where the others are to follow, love, gentleness, kindness, there first the hearts must be one and united with one another. For outwardly in the world and in human life it cannot be one and the same; there must remain various differences of persons, statuses and works. And it is precisely because of this disparity that hearts in the world are not one and the same; For flesh and blood are so corrupt by nature that as soon as a man feels that he is nobler, more learned, more skilful and more capable in his own person than another, or in a higher, more honest position and office, he begins to please himself, lets himself be thought better than others, yes, as soon as he is held in high esteem and celebrated by everyone, he neither yields to nor serves anyone inferior, thinks he has the right and justification because he is more and better.
(4) Against such common vices of the world, which the devil practiceth in his great multitude, and thereby causeth all miseries and calamities, corrupting all ranks and offices, and making vile and reprobate men, unfit for good works, the apostles diligently exhort Christians to be of one mind, though they have not the same offices and works; for there every one must abide.
as it is ordered and called by God, and not all ranks and offices can be called one rank or one office. And especially it is unequal in the church, since above the outward difference of the persons, ranks etc. there are also various divine gifts, assigned and given to one neither to the other. But it should be done in this way, that these various differences and offices, both spiritual and secular, may nevertheless be united in the "unity of the Spirit," as St. Paul calls it, or spiritual unity. Just as the members of a body have various different offices and work, and none can carry on another's work, and yet all are in bodily unity of one life, so also Christians, as there are various differences of persons, languages, offices, and gifts among them, must nevertheless live, increase, and be preserved in unity and equality of mind, as in one body.
- This is the very first and most necessary commandment according to the doctrine of faith, yes, also the first fruit and virtue, so that faith should work among Christians who are called in one faith and baptism, and should be the beginning of Christian love among them; for where faith is right, such a mind and thought must follow from it in all believers: Behold, we are all called one to another by one word, baptism and Holy Spirit to the same blessedness, and at the same time heirs of the graces and all the goods of God; and though one has more and greater gifts than another, he is therefore no better in the sight of God; but by grace alone, without any merit on our part, we please God, that no one may boast of himself before Him.
(6) What can I think better of my person, gifts, status or office than another? or what does another have more to boast about himself before God? After all, no one has another baptism, sacrament, Christ, grace and blessedness, neither I? Nor can anyone have any other faith than every Christian; nor does anyone hear any other sermon, absolution, whether he be master, servant, noble, ignoble, poor, rich, young, old, Welsh (Italian) or German. But if you want to believe something else or better, and therefore boast in front of others, and
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you are no longer a Christian, for you no longer have the same mind or faith that Christians should and must have, since Christ with his grace is always one, and cannot be divided or separated in himself.
(7) The apostles did not do this in vain, for they saw what was at stake, and what misfortune and harm would follow if this commandment were not kept. For there can be no lack of divisions and factions, so that pure doctrine and faith are corrupted, and the devil sows his seed, which afterwards can hardly be eradicated. For where conceit gets the upper hand, where one wants to be more learned, wiser, better, holier than the other, he begins to despise the others, and thus to draw to himself the people of the united mind and spirit, which makes us all equal in Christ, so that one should praise and extol his teaching, preaching and deeds before others: then the damage is already done, the faith is overthrown, the church is torn apart. For where this unity is divided, it is certain that not both parts can be the true church; one must be the devil's whore where the other is pious. Again, because the unity of faith and mind remains, there also remains a righteous true church of God, although there is also weakness. The devil knows this well, which is why he is so hostile to this unity, and most of the time he seeks to tear it apart; for where it should exist, he thinks, oh, how I would become so dull and so hot under my eyes!
- For this reason, Christians should be all the more diligent to maintain this virtue both in the church and in the worldly government, since there is and must be many a disparity, which God wants to have balanced by love and unity of mind: that each one may be satisfied with what has been given or assigned to him by God, and that what another has may also be pleasing to him, knowing that he is just as rich in all eternal goods, because he has the same God, Christ, grace and blessedness; and whether he is in another state, that
he is nothing less before God, and he is therefore nothing better and more valid.
(9) Such equality of hearts and minds can unify all outward inequality in the world. Otherwise, as one sees, among whom love and friendship are toward one another, how great a difference there is, according to outward nature, between the nature and work of men and women; item, between rulers and subjects; and yet, where one faithfully means the other, they are very well pleased with one another, and can get along amiably among themselves. Thus one could well have a peaceful, happy life on earth; but the devil cannot suffer this in the world, he must separate hearts and love, so that no one takes pleasure in the other; whatever is great, highborn, powerful, rich, thinks it must despise others and consider them vain geese and ducks etc.
(10) The other pieces required by St. Peter are also easy to understand: "Compassionate, brotherly, merciful and kind," and teach primarily how Christians should relate to one another; for God has thrown them all together under love, and thus united them to be one heart and soul, and each to take care of the other as his own. This was especially necessary at the time when Christians were being horribly persecuted: here a priest, there a citizen was thrown into prison, chased away from wife, child, house and farm, and finally executed. As is happening now and can happen more, where poor people are tormented under tyrants, or led away by the Turk, and thus Christians are scattered to and fro into misery. For where God has gathered a church through his word and faith, and spiritual unity is concerned, so that the Christians sit down together and keep it, the devil cannot have peace; and where he is unable to destroy it through his ruthlessness, he attacks it with persecution and rage, so that one has to dare and risk life, limb and everything we have.
(11) Here, says St. Peter, Christians, who are all of one heart and mind, are to bear in mind the hardships and sufferings of their brethren, whoever and wherever they are, if they have the same faith with them.
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They let it go to their hearts as if they had to suffer it themselves, and think: Behold, these suffer for the sake of my faith and treasure, and have to serve the devil as standing at the top, because I still have peace. Here it is not fitting for me to walk in joy and leap and be secure. For what is done to my dear brethren is done to myself, and is done for the very sake of what I have; therefore I must also accept their affliction as my affliction; as the epistle Heb. 13:3 exhorts: "Remember them that are bound, as those that are bound with them," that is, as if ye were in the same bonds and afflictions, "of them that suffer affliction, as ye also are members of the same body."
(12) For we are all joined together, as in one body one member to another; as you see and feel in your body, "Where one member suffers," says St. Paul 1 Cor. 12:26, "all the members suffer with it; and if one member is kept glorious, all the members rejoice. See how the whole body suffers when a foot is trodden on, or a toe or finger is pinched, how the eyes look sour, the nose wrinkles, the mouth cries out, and all the members are ready to save and help, and none can leave the other, that it is called not a foot or finger, but the whole man trodden on and pinched. Again, where one member does good, it does good to all the others, and the whole body rejoices. So it should be in Christianity, because it is also gathered in one body from many members and has one mind and heart; for such unity naturally entails that one should take care of the other both good and evil as his own.
(13) Neither has the world such virtue, nor can it have it, because it is equality and unity of mind and faith; but each man alone sees what is good for him, and pays no attention to how others, especially the pious, are doing. Yes, she can smile finely at this and tickle herself when she sees the right poor Christians in distress, and soak them in their suffering with vinegar and gall. But you should know, if you pride yourself on being a Christian, that you should also let your brothers' sufferings go to your heart, and
Show yourself to be the one who warmly sympathizes with them when you can no longer, but with comforting words or prayer; for it applies to you as well as to others, and you must wait for it from the devil and the evil world.
14 "Brotherly" is the virtue that should be common among Christians, that they all show such love and loyalty to one another as one dear brother to another. For this is also planted and formed in nature, that brothers have more confidence in one another than in others, especially in adversity, when they find one blood and flesh, and in common inheritance; and though they are not otherwise one, yet, when they are challenged by strangers, and adversity comes, one takes upon himself the blood and flesh of the other, putting together body, goods, and honor.
- Christians should also have and show special brotherly love and faithfulness to one another, as they have one Father in heaven and one inheritance, and because they are Christians they also have one faith, heart and mind, so that no one despises the other; But where there are still among us those who are weak in faith and morals, frail and strange, that we deal with them in gentleness and kindness, in comforting, strengthening, admonishing, and reconciling; as in a house brothers and sisters do toward one another, where one or more is weak, frail, or poor. For we cannot all be equally strong in faith, courage, gifts, goods, etc., and there is no one who does not have much weakness and infirmity in himself, which he wants others to bear.
(16) "Merciful, kind" is now common to all and to the multitude of all, both friends and enemies, Christians and persecutors. It is man's nature from original sin to take vengeance, especially on those who harm him without cause; and when he can no longer do so, he wishes and curses his enemy all misfortune, and is glad when he hears and hears again.
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sees that he is in a bad way. Now the Christians are mostly innocently persecuted, insulted, attacked and complained about in the world, even by those (as happens a lot now) who are also called Christians and are praised. This hurts them, and if it should be according to their flesh and blood, they would also like to take revenge, as the world exercises its vengeance against each other, and is not satisfied that it has cooled its little mill.
- But a Christian should not and cannot (if he remains a Christian) be an unmerciful or vengeful person, because he has become God's child and has received mercy from Him and also lives it without ceasing, so that he should seek pleasure and joy in his neighbor's harm and misfortune, or have a hard and stubborn heart towards him; Rather, he is of a mind to have mercy on his neighbor, even if he is an enemy, and laments his blindness and misery, because he sees him lying in God's wrath and leading himself into eternal ruin and damnation, that he has already smelled all too high on him; and for this very reason he should also be kind to him and show him all kindness (if he wants to suffer and accept it otherwise), so that he may thereby win him and bring him to repentance.
(18) But with the difference that it is often said that this is not an increase of the proper and commanded punishment. For that thou shouldest demand and praise such mercy and kindness, where sin and evil are to be punished, God's word teacheth thee not; as now the world pretends, when its sin and vice are punished, especially of the great and mighty: They are talked to their honor, and give cause for contempt of their office and the authorities, and for rebellion etc.; this is not to be suffered by them. No, not so, this sermon teaches each individual person how he should do for himself toward everyone, not the office that God has laid on and commanded each one. And here the two, office and person, must be well distinguished from each other. A magistrate or sovereign, when he exercises his office, is a different man than Hans or Friedrich; an apostle or preacher is a different man than Peter or Paul; for he is a preacher not for his person, but for God's sake.
Where my person is innocently persecuted, blasphemed and cursed, I shall and will say Deo gratias; for I have abundant blessings from God for this. But where they go against my baptism, sacrament, preaching ministry, which God has commanded me to do, and thus not against me, but against Himself: then it behooves me not to be silent, nor to be merciful and kind, but to hold over my commanded ministry with admonition, censure and punishment, as St. Paul 2 Timothy 2:2. Paul 2 Tim. 4, 2. with all earnestness, both in season and out of season, to those who do not rightly teach, believe, or amend their lives, regardless of who they are and how it may please them.
019 Yea, saith thou, yet touchest me openly in my honors, makest me an evil cry etc. Answer: Why do you not speak of this to him who commanded me the office? My honor is also dear to me, but the honor of my office shall be much dearer to me. But if I keep silent, and do not punish where I am guilty, I dishonor my own honor, which I must defend before God, that I may rightly execute my office, and be worthy, with thee, to hang in the bright sun with my honor and thine. No, it is not so that you should learn such things from the gospel that a preacher by the word of God should not tell you your sin and shame. What does God ask for your honor, if you seek it before the world, if you defy His word with it? Before the world you may defend it with God and a good conscience, but before Him you have nothing to boast of but your shame, which you shall also confess, if you want to have honor before Him, and let His honor be more than and count for more than all creatures. For this is also your highest honor, if you give glory to his word and allow yourself to be punished.
(20) Yes, you are nevertheless attacking my office, to which I have been appointed? Answer: No, dear brother, that is not attacking the office, when it is said to me and to you that we do not do right in our office, or do not conduct it as we should; but for this very reason God's word punishes us, that we do dishonor to the divine office and misuse it against his commandment; therefore you must not take me to task for this. If I am not a pastor or preacher, nor have I been commanded to punish you, then
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I shall and will gladly leave thine and every man's honor unpeeled: but if I should hold a divine office, and represent not my honor, but God's, I shall and will not hold my peace for thine honor's sake. If thou doest wrong, and shame and dishonor come upon thee, then accuse thyself, and let thy blood be upon thy head, saith the Scripture, 1 Kings 2:37. For it is too near to honor that the judge sentences the thief to the gallows. But who has taken your honor from you, without you yourself with your theft, by God's contempt and disobedience, murder etc., that God must also give you in return what is due to you? If thou thinkest it thy shame to be punished, think it no honor to rob, steal, usurp, and do public wrong; for in dishonoring God's commandment thou dishonorest thyself.
Now, this is said by accident, as one must always touch the difference between the punishment of the office and one's own anger or vengeance, for the sake of flesh and blood, which always wants to lie on the side of the scoundrel and not see the difference. It is true that God wants all men to be merciful and kind, to forgive and not to repay evil; but the ministry does not always suffer when it is ordered to punish the wicked, for it is the least part that wants to do this. Therefore God must here let his rule go over those who do not want to be merciful, so that they are punished with unmercifulness: one must let him have his way; but so far that nevertheless also each one in his office sees to it that he does not go further than his office demands, and no one drives his own revengefulness, or envy and hatred under the name and appearance of the office.
22 Now St. Peter goes on to expound the doctrine of these good works, gentleness, mercy, kindness, with beautiful sayings of Scripture and other exhortations to provoke Christians to them, saying:
Do not repay evil with evil, or evil with evil, but bless. And know that you are called to inherit the blessing.
023 Whose evil is to be recompensed, reproved, and punished, and how far, is now said; for this sermon speaketh not of the office. For where the judge says, "This man is to be judged as a thief," this also means to repay, to rebuke, and to speak publicly and to the highest honor; but this is God's judgment and work, which does not belong here. But a Christian who believes rightly and lives innocently, and confesses his doctrine and faith, and will punish what is not in accordance with it, according to his command, will anger the devil and the world, and will also be persecuted, oppressed and tormented by those who have the office to protect the pious and to ward off unrighteous violence, under the name of the office and right; and if they do no more, they will still challenge him, hinder him and defend him wherever they can. If he is short-tempered here, and allows himself to be hurried by anger and impatience, he cannot do good, and only makes himself a troubled heart, which eats and is troubled with thoughts of how he would avenge and repay him who has offended him. Where the devil notices this, he takes pleasure, hurries and drives, only to cause more misfortune on both sides, and thus does you two kinds of harm, not only through your enemy, but through your own anger, so that you torture yourself and spoil your good days.
(24) What then shall we do, sayest thou, if we must suffer these things, and cannot help it, nor come to our right? There is no other counsel, saith St. Peter, but to set thine heart at rest, and let God be commanded, when they that should do it will not help thee, nor defend and punish the wrong, nor themselves do thee violence. If it is not punished by men, let it remain unpunished until God Himself sees it; only that you keep a calm conscience and a sweet heart, and do not let yourself be moved to take away your good conscience, peaceful heart, and the blessing you have from God for the sake of the devil and evil men. But where you are commanded to punish evil, or by those who are commanded to punish you, slash and justice may befall you: that you use it without all anger, hatred and bitterness, yes, with such a heart that you may also
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Blessing and good you wish and give for evil words and evil.
(25) This is due to you Christians, he says, because you are such people who are called to inherit the blessing. Oh, this is a great thing. It has already been decided with God and granted to you by God as a blessing; that is, all the riches of His grace and good things are yours and shall be bestowed upon you and remain with you in soul and body, if you only keep them and do not deprive yourselves of them. How much would you like to buy it (if it could be bought and would not be given to you for free without your merit), if it were offered to you, so that you could be sure that you had a gracious God who wanted to bless you temporally and eternally? Who would not gladly give his life and limb for it and suffer everything with joy, if his heart would boast of it without any doubt: I know that I am a child of God, who has taken me by grace, and I live in the sure hope that I shall be blessed and blessed forever. Therefore remember, says he, because you are Christians, how great a difference God has made between you and them. He has made you heirs of eternal grace, blessing and life; but what else do they have on their hands but the terrible judgment that they are children of the curse and eternal damnation?
If this were to go to our hearts, it would be easy to teach and persuade people to have a kind and gentle heart toward everyone, not to speak evil or evil words out of revenge, and rather to suffer harm in peace and quiet, where they could not be helped with justice and protection or punishment, than to lose their eternal comfort and joy. Now this is a good reason why Christians should ever be moved and provoked to be patient, not revengeful or bitter: because they are so richly blessed by God and have such glory that nothing can take away from them or harm them (as he then concludes), if they only want to remain so. This he now further emphasizes with a very beautiful saying of the 34th Psalm v. 13-17, so that he may provoke all the more strongly; it reads thus:
For he who desires to live and to see good days, let his tongue be silent, that it speak no evil; and his lips, that they deceive not. Let him turn from evil, and do good; let him seek peace, and pursue it. For the eyes of the LORD are upon the righteous, and his ears upon their prayer. But the face of the LORD looketh on them that do evil.
The Holy Spirit wrote this text through the prophet David so long ago for the teaching and admonition of all the saints and God's children, and presents it to us as he saw it daily in his life and experienced it in himself, and also heard it from the previous example of the dear fathers from the beginning of the world and learned it from him. Come here, little children," he says, "if you want to be taught and advised, I will give you the right good teaching on how to fear God and become his children. Who is there who would gladly have peace and good days? O who would not like to have it? says the whole world, for everyone seeks it and struggles for it, and the world does everything it can to gain it.
(28) But there are two ways to do this: one is the way of the race, which seeks peace so that it may obtain its own by force, and first wants to have all those dead who are against it, and not to suffer anyone who speaks evil to it, or does harm or harm. This way is indeed commanded to the sword and the power of the authorities, who shall use all diligence in such a way to control and ward off evil as much as they always can; but they will not punish nor ward off everything, there will still remain much, especially that which happens secretly; which must punish itself, either here by repentance, or afterwards in hell. But the Christians, for their own part, will not achieve anything on earth by this way, because the world is too evil and does not help them.
29 Therefore, if thou wilt have peace for thyself, especially as a Christian, thou must take another way, which is this, that the Psalm directs thee, saying, "Hold thy tongue, that it speak no evil; and thy lips, that they deceive not." This also goes on to teach that
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to stay with the right word of God and not to be deceived by false teaching: but St. Peter brings it out into the outward life and nature of Christians in the world. So they need this admonition to hold their tongues, etc. because they have to suffer so much for the sake of their faith and confession, which is why they are called Christians; because they are led, hated, persecuted, oppressed and tormented by all the world; as Christ told them before Matth. 10, 22: "You must be hated by everyone for my name's sake" etc. That they may well think themselves to have cause to repay evil again, and must well be moved, because they also still have flesh and blood, to be angry and to curse, or to desist from their confession and preaching, and to fall in with the rest of the multitude of the false church and idolatrous doctrine. Here the Psalm exhorts: Dear Christian, do not let all these things move you to become evil, to curse, to blaspheme and to reproach; but stay with your blessing, which is ready to be inherited by you; for you cannot do better with it, nor can you be helped. The world remains as it is, and will not do otherwise than hate and persecute the pious and faithful. What is the use of being angry and cursing in a hostile way, only grieving your heart with bitterness and depriving yourself of the great, blessed treasure that has been given to you?
30 Likewise the saying of the fourth Psalm, v. 5, also teaches this, comforting and strengthening the saints against such distress and temptation as they must have from the world, to anger and impatience. "If ye be angry," saith he, "sin not; speak with your heart upon your couch, and be still:" that is, though ye be moved, as is the nature of this flesh and blood, to see how the world doth greatly prosper in its ungodliness and wickedness, and doth defy, revile, and persecute you with pride and iniquity: Do not let yourselves be indignant as soon as you see it; let sorrow, displeasure, vexation and anguish remain outside and lie on your outward life, body and goods, and only not take root in your heart.
Quiet your heart and be content, and do not consider all this worthy of breaking your sleep; and if you want to serve God rightly and make pleasing sacrifices, hope in him in the faith of his word that he is your dear God, who cares for you, hears you and wants to help you wonderfully etc.
(31) But the fact that he goes on to say, "Keep your lips from being deceived," is, as I have said, mainly due to the doctrine and confession of the same. But this is also common, where one begins to be angry and to complain about suffering and injustice, and the heart is taken up with impatience; this makes the man so whimsical and inflamed that he cannot speak of the thing that displeases him as it is in itself, but certainly makes an addition. As also happens in anger and revenge: if one is wounded a little, as if with the point of a needle, he quickly goes to it and wants to hit the other on the head. Where one part is a little touched by a word, it immediately begins to revile and disgrace its neighbor to the utmost. In sum, an angry heart cannot keep a measure nor pay for it in kind, but must make a great beam out of a splinter or a small piece of wood, and blow up a fiery mountain out of a speck with reproaches and curses; it does not want to have done wrong, but would gladly, if it could, bring vain murder upon its neighbor, and yet thereby do him far greater wrong than has been done him by the other.
(32) Nature is so evil and unjust when it is offended that it is not satisfied with the same, but transgresses and does not spare its neighbor's honor, even life and limb, from anger and vengeance; as Jacob also says: "Man's anger does not do what is right in the sight of God," that is, it does not leave man with his faith and good conscience. This is not done by the wrath of the ministry, which is God's wrath; it does not seek to destroy man, but only to punish vice as it is in itself. But man's own wrath and vengeance is too evil, and cannot be satisfied; he gives ten or twenty blows for one, a hundred evil words for a word of reproach.
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33 Therefore saith St. Peter, Keep thy tongue in silence, and bridle it, lest it go forth and sin with evil words, and make double evil, as is done unto thee. And keep thy lips, or thy mouth, lest it deceive, or become a liar against thy wrath, and slander thy neighbor against truth and right, or blaspheme and profane him, contrary to the eighth commandment. This is evil in the sight of God and men for a Christian, and brings him to the most shameful vice, to which God is the supreme enemy and the devil's own, hence he is also called a liar and blasphemer (diabolus or devil).
- Further, the Psalm says: "Depart from evil and do good," that is, beware lest you also become evil because of another's evil; for anger and vengeance think nothing but to do harm and evil: Wherever thou canst, therefore, do good, that thy heart may retain glory and gladness, and that thou mayest abide in thy goodness, and not fall from the grace of God and his obedience into the service of the devil, who thus afflicts thee, that he may bring thee again into his snares, and embitter thy heart and conscience, that thou mayest become much worse than other men.
Item: "Seek peace," he says, "and pursue it. This is a fine admonition and a divine faithful counsel. You must not think, he says, that peace will pursue you, or that the world, much less the devil, will bring it to your house; but the opposite will happen to you. Unpeace from without will be brought to thee with great hop sacks full, and wrath and bitterness from thine own heart will be kindled to make thee full of everlasting trouble. Therefore, if you want to come to peace, you must not wait until other people help you, or until you yourself make peace with violence and revenge; but you must begin with yourself, so that you turn from evil to good, and therefore hurt yourself, so that your heart has peace and keeps it against everything that wants to take it away from you, so that your heart always stands like this: I will not be angry nor seek revenge, but let God be in charge of my things, and let those who do evil and unkindness to me.
But to my enemy I will wish that God may convert and enlighten him. Even if I suffer more violence and injustice, I will not let peace be torn from my heart or taken away from me.
(36) Behold, this is the right way to keep peace, and to see good days, even in evil time, with silence of tongue, and quietness of heart, through the consolation of divine grace and blessing, that outwardly also no one should give cause for strife, but should seek peace everywhere with good words, works, and prayer; pursuing it, and in like manner pursuing it with good strong affliction, that we may obtain it by might. For a Christian will not otherwise have good days and keep the blessing; therefore think that you must contend for it, that you do not take away the blessing from yourself, nor for another's sake burden your mouth and tongue with unrighteousness and lying. But because flesh and blood are so weak and heavy for such things, he strengthens this admonition to provoke us all the more with the promise, in which it is shown both how God will help and protect those who do such things, but will punish the others, saying:
For the eyes of the LORD are upon the righteous, and his ears upon their prayer.
- write this verse in your heart with firm faith, and see if it will not bring you peace and good. Can you believe that God sits above and does not sleep or look elsewhere and forget you, but looks with open eyes on the righteous who suffer violence and injustice? What will you complain and become displeased about harm or suffering that befalls you, if he turns his merciful eyes toward you, and indeed also thinks, as the right judge and God, to help you? I would buy this eye for all the world's good, yes, such faith, if I could have it; for it is certainly not his reputation that is lacking, but our faith.
(38) Moreover, saith he, his ears also are open unto the prayer of the righteous. As he looks at you with gracious laughing eyes, so he also listens with silent, open
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Listen to your lamentations, sighs and pleas; and hear them gladly and with pleasure, that as soon as you open your mouth, they will be heard and yes.
39 Again he saith, The face of the LORD looketh on them that do evil. He has his eyes on the pious, but even so he looks with his face on the rest of the multitude. This is not a friendly look or a gracious face, but a sour, angry look, whereupon the forehead wrinkles, the nose wrinkles, and the eyes sparkle red and fiery, as an angry man does. For this is what the Scripture calls "the face of the Lord" when he is angry; as again, "the eyes" the cheerful, friendly appearance.
40 Now this face of God, what does it do, and why or for what purpose does he look upon those who do evil? Certainly not to hear them, or to help them, or to give them blessing or happiness for their evil deeds; but, he says, "to cut off their memory from the earth. This is a terrible, horrible saying, before which a heart might well sink to the earth as before a thunderclap, if the wicked with such hardened hearts could not despise God's word.
Nevertheless, the judgment is set there, which God is truly not joking, but indicates how highly he takes care of the pious and wants to avenge himself on the wicked, against whom he has set his face so that they will not only be punished temporally, but that their memory will also be erased from the earth. On the other hand, the pious, because they feared God and remained pious and suffered because of it, will finally experience blessings and good in their children's children on earth. And although the godless crowd rides high on earth for a while and makes itself believe that it is so firm that no one can push it down, but when their time is up and they are suddenly plunged from earth into the abyss of hell, the pious must remain on earth so that they possess the earth; as Christ also says in Matth. 5, 5 and the 37th Psalm further emphasizes.
The examples of Scripture and the experience of the whole world show this everywhere.
from the beginning, how God overthrew those who only sought to do harm and surely and defiantly despised God's wrath and wrathful face, until they had to experience it and perished. King Saul also thought that he wanted to wipe out the pious David, root and stem, and destroy his name as a rebellious, cursed man. But God also practiced contradiction here. For because David walked in fear of God and trust above his suffering and persecution, and desired to do his enemy no harm or damage, he also had the gracious eye of God upon him, that he must remain unharmed by his enemy. On the other hand, the wrathful face of God remains upon King Saul, so that before David knows it, he lies prostrate, and his entire family must perish with him, leaving his crown and kingdom to the persecuted David.
(43) This is the consolation of Christians, that they may strengthen their faith in suffering, that they may be in the gracious face of God, when he turns his eyes and ears toward them, and again looks upon their enemies and offenders with a wrathful face, that he may take hold of them, that they may either cease or perish. This certainly happens, and no one can live long, he experiences it in himself and other people, that it is true, as the proverb says: Right is found; without us lacking faith, that we cannot wait for the hour, let us think that it lasts too long and it goes too bad for us. But it is a very short time, and it is good for you to wait and bear it, if you can believe God, who may give your enemy a while to convert; but the hour is already set and present for him, which he will not escape if it overtakes him without repentance.
And who is he that can hurt you, if ye do that which is good? Even if you suffer for righteousness' sake, you will be blessed.
- you have, he says, splendidly great advantage over all your enemies, whoever they are, because you have been so richly endowed by god with eternal blessings, and you know that he has given you
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and thus remain true to your faith and piety so that they can do you no harm, even if they think they can do something to annoy and harm you as much as they can. For what harm can and may all these things do you, because you strive after the good you have and stick to it? They will not take away or diminish your piety and God's grace, help and blessing with their wickedness, power and force. So you have no loss of the physical and temporal harm they can do to you; for the more they seek to harm you, the more they hasten to their punishment, so that they will be overthrown, and the more you will be repaid by God. For precisely by blaspheming you to the utmost, by defiling you, by persecuting you, and by tormenting you, they increase your blessing with God, and further the cause, so that He must the sooner look upon it, help you, and overthrow them. They must create such reward and good for you themselves with their evil poisonous hatred, envy, anger and rage, and against this they have nothing but the contradiction that they cannot have a good day nor a peaceful hour in their heart, condemned themselves by their evil conscience, and heap God's anger and punishment against themselves.
(45) Yes, he says, for this very reason you are all the more blessed, both temporally and eternally, because you suffer for righteousness' sake, and should also respect yourselves for it, and praise and thank God for it, because he himself respects and praises it as the highest blessedness and most glorious thing; as Christ also says Matth. 5:11, 12: "Blessed are you, if men revile and persecute you for my sake. "Be glad and of good cheer; for ye have a great reward in heaven." O how dear your adversaries should buy it, that they should take the least comfort from it, and boast that they have suffered a little for righteousness' sake; how gladly should they desire the change, when they could understand it and would be worthy, that they themselves should have suffered all this, and much more than that, which they have ever done to you, or thought to do, that they should only be so blessed, and hear and feel a consolation of such a precious divine promise.
But do not be afraid of their defiance, and do not be dismayed; but sanctify God in your heart.
46 Then he goes to the Scriptures again and cites a saying of the prophet Isaiah Cap. 8, 12, 13, where he admonishes God's people that they should not be afraid of man's anger and wrath, but instead trust God firmly and confidently. As he also says in Isaiah 51:7: "Do not be afraid when people speak evil to you or revile you, and do not be dismayed when they revile you." As if he wanted to say: "Why do you want to be offended by what men can do to you, no matter how great, mighty and terrible enemies they may be, because you are so blessed and so well off with God and so good, that all creatures must call you blessed? Moreover, you know that you have such a Lord, who turns his eyes to you and has opened his ears to you, that whatever you desire and ask is heard and granted, and already threatens your adversaries with his face in anger. What are and what can all men, tyrants, pope, Turk, Tartern, yes, the devil himself, against and against this Lord, when and where he wants to show his power, neither a weak straw against a hard thunderclap and lightning, from which the earth trembles? Therefore, if you are otherwise Christians and believe that you have one God, you should not be afraid of all of them, but rather cheerfully and with a laugh despise all their defiance, anger and raging, because it can do you no harm at all, but is their own destruction, because they run with their heads against the majesty, before which all creatures must tremble.
(47) But this you shall do: you shall sanctify him, that is, keep him holy and praise him; which is nothing else than believing his word, that in him you truly have such a God, who, if you suffer for righteousness' sake, has not forgotten you nor forsaken you, but looks upon you graciously, and intends to help you himself and to avenge you on your enemies. For such faith and confession do him honor that he is the true God, and can call upon him with comfort and joy, expect help from him, and receive all the blessings of God.
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His heart is well satisfied in him; for he knows that his word and promise, as certain truth, cannot be false nor lacking.
(48) Others, on the other hand, who do not believe, cannot sanctify God, nor do the honor due to Him as a God, though they boast much of God and pretend to great worship, for they do not believe God's word to be true, but always remain in doubt, and think that if they say anything, it is true.
They are to suffer that they have been forgotten and abandoned by God. Therefore, they grumble and rage against God with great impatience and disobedience, and they go to pieces about it, wanting to protect and avenge themselves through their own violence. In this way, they show themselves to be such people who truly have no God, nor do they know any God, as blind, wretched, damned heathens; as now are the great multitude of all Turks, Jews, Papists and faithless saints, as many as there are in the world.
On the sixth Sunday after Trinity.
Rom. 6:3-11.
Know ye not that all we which are baptized into Jesus Christ are baptized into his death? So we are buried with him through baptism into death, that as Christ was raised from the dead by the glory of the Father, so we also should walk in newness of life. But if we are planted together with him to the same death, we shall also be like unto the resurrection, knowing that our old man is crucified together with him, that the sinful body might cease, that we should not henceforth serve sin. For he that is dead is justified from sin. But if we have died with Christ, we believe that we shall also live with him, and know that Christ, being raised from the dead, dies not henceforth; death shall not have dominion over him. For that he died, he died to sin once: but that he liveth, he liveth to God. So you also, consider yourselves dead to sin, and alive to God in Christ our Lord.
(1) In this epistle St. Paul teaches Christians about the Christian life on earth, and attaches to it the hope of the other, future, eternal life, to which they were baptized and became Christians. For he makes of this life on earth a death, yes, even a grave; but directed to the end that henceforth another resurrection and new life may be found in us. And this teaching comes from the cause: for it is always so in the world, when one preaches of grace and forgiveness of sin, given to us without any merit on our part, that people want to be free from it, and do no works except what they desire. This was also the way St. Paul was, when he praised the grace of Christ so highly and comfortingly, as he had said shortly before in chapter 5, v. 20: "The greater the grace and forgiveness of sin, the more we are free. V. 20: "The greater and more powerful sin is, the more powerful is also the grace of Christ.
Grace, that where there is great and much sin, there is also great, much and abundant grace. Oh, if this is true," said the mob, "that great grace follows and is given for great sin, then let us only confidently charge ourselves with sin and easily help the cause, so that we may also have the more and greater grace.
(2) St. Paul now meets such with this reproach and says: "It is not the opinion of the Gospel that it teaches sin or permits sin; but the very contradiction teaches how to get rid of sin and of the terrible wrath of God against sin. This does not happen in such a way that we bring it about by our own works, but that God forgives our sin out of pure grace for the sake of His Son. For he finds nothing in us but vanity.
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Sin and damnation. How then can this doctrine give or permit cause to sin, since it is outright repugnant to sin, and teaches how the same may be blotted out and done away with?
3 For St. Paul did not teach or say that grace is obtained through sin, or that our sin brings grace; but the opposite he says, that God's wrath is revealed from heaven against the sin of all men: but because the sins of men are great and grievous, and very much to be taken away, therefore there must also be great, mighty, strong, and abundant grace to drown and destroy them all. Just as one might say: Where the thirst is great and strong, there also belongs a great strong drink; where the fire was great, there must have been much greater and stronger outpourings of water, by which it was quenched; where the disease is great and severe, there is the medicine much stronger and more powerful. From this it will not follow that you also want to make up such a thing: "Oh, let us only drink up confidently, so that we may thirst the more for good wine; or do ourselves harm and give cause for illness, so that the medicine may be the stronger and more helpful. Neither can it follow that we should bear and heap up much sin, that we may have the more and greater grace; for grace is against sin and eats it up, how then should it strengthen and increase it?
(4) Therefore he begins this sermon with the sixth chapter, saying, "What shall we say then? Shall we then persevere in sin, that grace may be the more powerful? Let this be far from us. How shall we live in sin, to which we are dead?" As if he wanted to say, "How can these things stand together and be said, because grace has killed and strangled sin in you, that you should now live in it? And further explaining and stamping out such things, he continues, saying:
Do you not know that all of us who have been baptized into Jesus Christ have been baptized into his death?
(5) Thus he speaks in painted, flowery words, that he may make this thing clear to us, or else it would have been enough: If we have died to sin, how shall we live in it? That is, because ye are saved from sins by grace, it shall never call you to sin any more. For it is ever for this reason that it kills sin. But he wants to remind us with these words and immediately put before our eyes what Christ has done and given us, and thus say: "Think behind yourselves from whence you are Christians, for you were baptized into Christ. Now do you know why and for what purpose you were baptized, and what it means that you were immersed under the water, that it came upon you? Namely, not only that you are washed and cleansed according to the soul through the forgiveness of sins, but also that your flesh and blood are condemned to death and handed over to be drowned, so that from now on your life on earth is a constant dying to sin. For your baptism is nothing else but a choking of grace or gracious choking, by which sin is drowned in you, so that you remain under grace and do not perish through sin under God's wrath. Therefore, if you are baptized, give yourself up to the gracious drowning and merciful killing of your dear God, saying, "Drown and strangle me, dear Lord, for I will gladly die to sin with your Son, that I may also live with him through grace.
6th But that he saith, They which are baptized into Christ are baptized into his death; item, We are buried with him in death; this is spoken in his Pauline manner of the power of baptism, which the death of Christ worketh in it. For as he paid for our sin by his death, and so took it away, that his death was a choking and dying of sins, that it had no right or power over him: so also we have forgiveness of sins because of his death and dying, and so also die to sin by the same power, that it need not condemn us, because we are baptized into Christ, by which he communicates such his power to us and works it in us.
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- Yes, he continues, we were not only baptized into his death, but also buried with him (through the same baptism) in death; for through his death he also took our sin with him into the grave, and buried it completely, and left it in it; so that it should now be completely blotted out and buried and remain for those who are in him through baptism; but we now live a different life through his resurrection, through which we have conquered sin and death in faith, and have eternal righteousness and life.
(8) Therefore, if we have these things through baptism, it must follow that we no longer live or follow sin, which still stirs in our flesh and blood in this life, but always kills and strangles it, so that it has no power or life in us; if we will otherwise be found in the state and life of Christ, who died to sin, and by his death and grave put it to death and buried it, and by the resurrection obtained life and victory over sin and death for us, and gave it to us through baptism. For that Christ Himself had to die for sin is an indication of the great serious wrath of God against sin. And because sin had to be put to death in His own body and laid in the grave, God shows that He does not want sin to remain alive in us, but for this reason He has given Christ and baptism, so that sin may also be put to death and buried in our bodies.
9 So St. Paul shows with these words what both the burial of Christ has accomplished and also means, and we are also buried with Christ. For in the first place Christ was buried for this purpose, that he might bury and destroy in his grave our sins, both of which we have committed before, and which are still left in our flesh and blood (through forgiveness), so that they might not be our fault nor condemn us; and then that he might also kill this flesh and blood with the rest of his sinful lusts through the Holy Spirit, so that they should not reign but be subject to the Spirit, until we are completely rid of them.
- so we are also still lying with Christo
in the grave according to the flesh; that though we have forgiveness of sins, are the children of God, and are blessed, yet the same is not yet before our eyes and the eyes of the world, but is hid and covered up in Christ through faith until the last day; for there does not appear or feel such righteousness, holiness, life, and blessedness as the word says and faith must grasp. Therefore also St. Paul Col. 3, 3. 4. speaks (as we heard in the Easter sermons): "Your life is hidden with Christ in God; but when Christ, your life, reveals Himself, then you also will be revealed with Him in glory."
- secondly, we also lie outwardly in the cross and suffering, persecution and plague from the world and the devil, under which we are pressed as with a heavy stone, so that the old sinful nature in us may be subdued and controlled so that it does not become rebellious to the Spirit etc.
But if we are planted together with him to the same death, we shall also be like unto the resurrection; knowing that our old man is crucified together with him, that the body of sin might cease, that we should not henceforth serve sin: for he that is dead is justified from sin.
This is again a special apostolic speech. What he now said about being baptized into Christ's death and buried with him etc., he calls here being planted together with him to the same death. Bind and draw together Christ's death and resurrection and our baptism, that they be not taken for a mere sign, as the Anabaptists blaspheme; but that the power of both the death and resurrection of Christ be put into them. To this end, he says, we are planted with him, that is, thus implanted, so that he is powerful in us and his death works in us; for through baptism he endows us and gives us the power of both his death and resurrection. This is done so that both death and life may follow in us. For this cause our sin is put to death by his death, that is, it is taken away, so that it may finally die in us and never live again.
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13 Thus, that we are put under the water in baptism shows that we also die in Christ; but that we come out again signifies and gives us that we also live again in him; just as he did not remain in death, but was resurrected. But such a life should not and cannot be a life of sin, because it was previously killed in us and we had to die to it, but must be a new life of righteousness and holiness; just as Christ through his resurrection completely and finally destroyed the sin for which he had to die, and instead brought forth in himself the life of righteousness and communicates it to us etc. So then we are called planted or united in Christ, and baked as in a cake, that we both have the power of his death and resurrection in us, and also the fruit and consequence of it is found in us, after we have been baptized into him.
14 It is also comforting to hear him speak of the death and dying of Christians in this way, saying, "To be planted," 2c, to show that the death and suffering of Christians on earth is not a death, nor something harmful and corruptible, but a planting of life, since we are both redeemed from death and sin through the resurrection, and shall live forever; for what is planted is not planted to death and destruction, but that it may first flourish and grow. So Christ himself, through death and the grave, was also planted to life; for only then torn from this mortal life and from the sin that lay upon him and cast him into death for our sake, he now lives in divine glory and power. But since such planting begins with baptism, as has been said, and we already have life with Christ through faith, it must also be proved that such life remains in us and does not remain without fruit; for what is planted is not planted in vain and in vain, but is planted for something good, so that it will grow up and bear fruit from now on. So we too must prove that we are planted for life in Christ with new life and fruit.
(15) St. Paul then states the reason for this and says: "Because we know that our ancient
Man was crucified with him, that the sinful body might cease" etc. It does not rhyme that we, who are baptized and Christians, want to remain in the old sinful nature. For the same has already been crucified with Christ, that is, the sentence of condemnation and death has been pronounced and passed over it, for that is to be crucified; just as Christ was crucified for our sins and bore the condemnation of death and the wrath of God. But because Christ himself was crucified, who was innocent and without sin, for our sins' sake, sin must also be crucified in our bodies, that is, it must be utterly condemned and cease to have any life or power; therefore we must not serve it at all, nor consent to it, but consider it condemned, even condemned in deed, and resist it with all our might, and subdue and kill it in us.
(16) But he sets forth two different things, saying, Our old man is crucified with Christ, and that the body of sins might cease; as if the old man were something else than the body of sin. He calls the "old man" not only the body, or the gross sinful works that the body commits with the outward five senses; but the whole tree with all its fruits, that is, the whole man as he was born of Adam, with body and soul, will, reason and understanding, which is still in unbelief, contempt of God and disobedience, both inwardly and outwardly. He is not called "old" because of his years, for he may well be a fresh, strong, young man without faith and spirit, who does not respect God, is stingy and pompous, or lives in arrogance and presumption of his wisdom and power, but because he is still unconverted and has not become anything else at all, except as he came from Adam in sin. This is both a child of one day and a man of eighty years; for we are all called so from the womb, and the more he has much sin, the older and more unfit he is before God. This old man, says St. Paul, must be badly "crucified", that is, even condemned, executed and destroyed, even in this life; for where he is still alive
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and strong, there can be no faith nor spirit, and man remains even in sins, drowned under God's wrath, and in an evil conscience, which condemns man and does not allow him to come to God's kingdom.
17 Again, "new man" is the name given to the one who is now converted to God through repentance, and now has a different heart and mind than before, believes differently and lives according to God's word and will through the Holy Spirit. This must now be found in all Christians; as it begins in them in baptism, or otherwise in repentance and conversion, so that he resists and subdues the old man and his sinful lusts through the Holy Spirit, as St. Paul says in Gal. 5:24: "Those who are in Christ have crucified their flesh with its lusts" etc.
18 Now, although in those who are now new men the old man has been crucified, yet there still remains in them in this life, says St. Paul, "the body of sin"; these are the remaining lusts of the old man, which still stir and are felt in the flesh and blood, and would gladly be contrary to the Spirit. But because the head and the life of sin are killed, they must not harm the Christians; but in such a way that they nevertheless do not become subject and obedient to it, so that the old man does not arise again, but the new man keeps the upper hand and the remaining sinful lusts are also weakened and subdued. Therefore, this body must also finally decay and become ashes, so that sin may cease to exist in it and be nothing.
019 Therefore, saith he, if ye be now both dead in spirit, and new men of sins, and also dead in body, ye must no more suffer sin to bring you under its obedience, lest it should accuse you again, or condemn you; but live so as they which are now altogether loosed from it, and are free, and over whom it hath no more right or power. For it is said, "He that is dead is justified, or loosed from sin." This is said of all who die: whoever has died has paid for his sin and may no longer die because of it;
because he no longer does evil works and sins. So, when sin in man is killed by the Spirit, and the body or flesh with its sinful lusts also dies and ceases, man is now completely rid of sins and free etc.
20 See, St. Paul summarizes the life and being of Christians on earth in the death of Christ, and presents them as now dead and buried in the coffin, that is, having ceased from the life of sin and having nothing to do with it. And calls them dead to sin, and again, dead to sin, because they are no longer found in such sinful life of the world. Yes, they have now died twice or twice: once, spiritually, of sin, which is a gracious, consoling, and blessed death (though it hurts and sours flesh and blood), and a sweet, sweet death; for it brings, on the other hand, a heavenly, pure, perfect, eternal life; and secondly, bodily, which is not a death, but rather a clean, gentle sleep. Therefore, St. Paul says, you are blessed to the extent that you have already escaped death in Christ through such death of sin, and have no more death; for the first, which was inherited from Adam through sin (that is, the right, bitter, eternal death), has already been taken from you, and therefore you are now without death at all. But nevertheless you must still have a death, because you are still on earth and human beings from Adam, even if it is only a painted death.
(21) This is how it is: the first death from Adam is to be taken away and changed into a spiritual death, by which we die to sin, so that the soul does not want to sin and the body no longer does; and thus already for the death which sin had brought upon us, eternal life has begun in you. Therefore, since you are free from the horrible, condemnable death, accept this sweet, holy, blessed death, which is the death of sin, that you may guard against sin and not serve it. For this is the work of Christ's death in you, into which you were baptized, that such baptism also brings a death with it, because Christ himself died for it and therefore commanded you to be baptized, that sin might be drowned in you.
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- Now the other little death is the outward, bodily dying, which the Scripture calls a sleep, put on this flesh, so that it does not cease, because we live on earth, to resist the Spirit and its life, as St. Paul says Gal. 5:17: "The flesh lusts against the Spirit, and the Spirit against the flesh; these are contrary to one another, lest ye do what ye will. For the spirit or soul says, I am dead to sin and will sin no more; the flesh says, I am not yet dead, I must have my life because I have it. The spirit says: I believe that God has forgiven my sin and taken it away from me through Christ; on the other hand, the body says: What do I know about God and His will? The soul says: I must be mild, chaste, chaste, humble, patient etc., and strive for the life to come; the flesh counters: Oh, what heaven! if I had here flour and bread, money and goods enough etc. So the flesh, as long as it lives here, is always on guard, stretching and dragging sin after it, resisting and not wanting to die; therefore God must finally execute it, so that it may also have its death from sin.
(23) And yet this also is a fine gentle death, and truly nothing else but a sleep; for it shall not abide in death, because the soul and spirit are no more in death; but shall come forth again, cleansed and purified at the last day, to the spirit again, where it shall be a fine, pure, obedient body, without all sin and evil desire.
Therefore, these words of St. Paul are a fine, beautiful, Christian painting, which presents and forms death to us not terribly, but comfortingly and sweetly. For how could he make it more lovely, neither by showing it stripped of all its power and hideous form, nor by depicting life and joy in death? What is better and dearer than to be rid of sins and all the punishment and sorrow of them, and to have a fine happy, calm heart and conscience? For where sin and right death is, that is. Feeling sin and God's wrath, on the other hand, there is such terror and trembling that a man would like to run from it through iron walls, and
as Christ Luc. 23, 30. says from the prophet Hosea Cap. 10, 8. wish and ask that all mountains and hills would fall on him and cover him.
- This terrible death, which the Scriptures call the other death, has now been taken away from believers through Christ and swallowed up in his life, leaving in its place a little death, even a sugar death, when a Christian dies according to the flesh, that is, from unbelief to faith, from the rest of sin to eternal righteousness, from all sorrow, sadness, and temptation to all eternal joy. Such death is sweeter and better than any life on earth. For all the life, good, pleasure and joy of this world cannot make one so happy as to die with a good conscience, in the certain faith and consolation of eternal life; that indeed such death of the body means nothing else than being put into a gentle, sweet sleep, so that it may cease from sins, and no longer hinder the spirit nor make it restless, and thus also be cleansed, rid of sins altogether, in which obedience, joy and life of the spirit come forth again through the resurrection.
(26) But the only thing we lack is that the flesh, which has no understanding, cannot comprehend this, is still frightened by the shell of death, and thinks it is still suffering the old death; for it does not understand the spiritual death of sin, and cannot judge otherwise than how it feels and sees that man perishes, and is decomposed and consumed under the earth. Such a hideous and ugly larva before its eyes makes it not want to go up, and yet it is solely the fault of its lack of understanding; otherwise it would certainly not be afraid of it nor be frightened by it. For here reason is like a child who is frightened by a monster or larva and cannot fall asleep or be lulled by it; or like a poor man whose senses have gone mad and who, when he is put to bed, thinks that he will be thrown into the water and drowned; for what is not rightly understood cannot be rightly handled. As if a man thinks a penny is a florin, he is just as ignorant of a penny.
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If he loses the penny, he is as sad as if he had lost the florin: not that the florin is lost, but that he is in ignorance and error.
(27) It is not the fault of death and burial that you are so afraid of it, but of your flesh and blood, which cannot understand that its pestilence, death and grave are nothing else than God putting you neatly, as a child, in the cradle or gently in the little bed, where you sleep sweetly until the last day. But so does flesh and blood, that it fears and shrinks from it, since there is nothing to fear nor to shrink from; and again, it comforts and rejoices in it, which gives no comfort nor joy; that Christians must bear and drag themselves with the stupid, mad flesh, which understands nothing that is good or evil to it, yes, struggle with it, because they live, with great heavy toil.
For there is no one so perfect who does not feel such fleeing and awe of death and the grave; as St. Paul also complains and confesses of himself, and in his person of all Christians: "What I do, I do not understand; for I do not do what I want" etc. As if he also wanted to say: "According to the spirit I know that God, when this body is to die, will lay me in my resting bed and sweet sleep, and I would like my flesh to understand this; but I cannot bring myself to do it. The spirit is willing and desires bodily death as a gentle sleep, for it considers it no death, indeed, it knows of no death, since it also knows that it is free from sin; but where there is no sin, there is also no death, but only life: but when the flesh is to die, it wriggles and fidgets, always worrying that I must die and perish in the abyss. It cannot even be tamed, nor brought to obedience, so that it would also accept it and surrender to it, as the spirit believes and knows: that even he, St. Paul, must cry out about it out of a fearful spirit Rom. 7, 24, "I poor wretched man, that I might be delivered from the body of this death" etc. For here one can well notice and feel what there is.
means: "The flesh lusts against the spirit"; that it must be dragged and forced by force through the spirit, that it must nevertheless follow and be obedient, how much it resists and fears, that it must also have to follow without its thanks until it is overcome. Just as the mother has to bind the child, who is restless and has come out of sleep, in its swaddling clothes and force it back to sleep.
See, these are the things St. Paul speaks of in these words, when he says: "We know that our old man is crucified", that is, that we have already died to the soul and spirit of sin, "that the body of sins might cease"; that is, because he does not yet willingly and gladly follow the spirit, but still resists and would gladly remain in the old life of sins, he is also already judged that he must go and be put to death, so that sin must also cease in him.
(30) Now he does not say that the body ceases as soon as a man is baptized and becomes a Christian, but "that the body of sins" (or the sinful body) "ceases"; that is, that the body, which before was rebellious and disobedient to the Spirit, is now changed, so that it is no longer a body of sin, but of righteousness and new life; as he also says, "That we henceforth serve not sin" (2c).
But if we have died with Christ, we believe that we shall also live with him; and we know that Christ, being raised from the dead, shall not die henceforth; death shall not have dominion over him henceforth; for that he died, he died to sin once; but that he liveth, he liveth to God.
(31) He brings us out of the death and grave of sins unto the resurrection and life of both spirit and body. If we both die spiritually to sins and bodily to the world and to ourselves, what do we gain? Shall there be nothing else with a Christian but dead and buried? Nay, saith he, but of this we are assured by faith, that we also shall live, even as Christ came out of the grave.
772 L. 9, 156. 157. on the seventh Sunday after Trinity. W. XII, 1016-1019. 773
He also died with him, or, as he said before, was planted with him in his death. For by his death he hath put an end to our sin and death: therefore shall we also be with him unto the resurrection, and unto life: so that there shall be no more sin, neither death, neither of soul, nor of body; even as in him there is no more death at all. For Christ, having died once and now being raised, dies no more, and is now nothing more for which he should die. He has done it all, has purged sin, because of which he had to die, has swallowed up death; and that he now lives, that is an eternal righteousness, life and dominion. So also you, when you have once passed through both deaths, the spiritual death, so willingly dead to sins, and the gentle death of the body, then you have accomplished that no death will be able to touch you anymore, nor will it be able to rule over you.
32 This is the consolation against the stupidity of the poor weak flesh, which is still afraid of its death. For if thou art a Christian, know that thy Lord Christ, having been raised from the dead, cannot die, and that death can do nothing against him; therefore, since thou hast been baptized into him, he can do nothing against thee. Yes, death is hereby commanded to defy and scorn, that it may try what it is able to do against Christ with all its power and terror. For it is said: Death shall overcome
Do not rule over him. He may be angry, wicked, pissed off, threatened, and terrified in our poor weak flesh, but he should not rule over Christ; instead, he should suffer Christ to rule over him, not only in his own person, but also in us, who in him have already died to sin once, that is, have been delivered from the sting, power, and dominion of death. For Christ has already completely accomplished and finished the work, so that he may have dominion over death, and has given it to us as a gift, so that in him we may also have dominion over death. Therefore St. Paul also concludes, saying:
So you also, consider that you have died to sin, and live to God in Jesus Christ our Lord.
33 "Consider yourselves," he says, "that is: You also, as Christians, ought to know this about yourselves, and to present yourselves in this way with all your doings and being, as those who have already died to sin in Christ, and are found dead, even before the world, that you neither serve nor follow sin, as if it ruled over you; but prove the contradiction, that you now live another life, which is called: Divine life, both inwardly in faith and outwardly in life, ruling over sin, until the flesh or body also falls asleep, and thus both kinds of death are accomplished in you; then there will be nothing left but life itself, without all the terror, fear, and dominion of death.
On the seventh Sunday after Trinity.
Rom. 6:19-23.
I must speak of it humanly because of the weakness of your flesh. As ye have given your members to the service of uncleanness, and from one unrighteousness to another, even so now give your members to the service of righteousness, that they may be sanctified. For if ye were servants of sin, ye would be free from righteousness. Now what fruit did you have at that time? Of which ye are now ashamed: for the end thereof is death. But now that you are free from sin and have become servants of God, you have your fruit, that you may become holy, but the end is eternal life. For death is the wages of sin; but the gift of God is eternal life in Christ our Lord.
774 L. p. 157-159. on the seventh Sunday after Trinity. W. xrr, 1019-1022. 775
This text should have started a little higher, because St. Paul is still in the beginning of the sermon of the epistle of the next Sunday, where he exhorts that we should now continue to walk in a new life, because we have been baptized into Christ and believe, as now dead to sin, because we are in Christ, who with his death and resurrection has canceled and overcome sin. He has now glorified such power of Christ's death and resurrection, and says v. 14.That is, you can now resist sin, because you are now in Christ and have the power of his resurrection, namely, forgiveness of sins and God's grace, so that the law does not have to condemn you as sinners or cast you under God's wrath, even though you do not perfectly fulfill the law according to the flesh, as you should.
(2) Hereupon he again raises the question which the perverse world raises when it hears this sermon: How then, saith he, shall we sin, seeing we are not under the law, but under grace? This is the world's way of preaching forgiveness of sins without our merit, given by grace alone, either to say that good works are forbidden, or to infer and conclude that one may continue to live in sins and do as one pleases; but here the contradiction should follow, that through this teaching people would be willing to do good, to praise, thank and honor God; for this is what this teaching gives, when it is rightly conceived, that it does not make people proud or nefarious, but humble and obedient.
3 It is also true in secular, both domestic and civil law and government. Law and rule, therefore, that whoever asks for mercy admits himself guilty, confesses his error, and promises to reform and sin no more. As when the judge shows mercy to the thief who deserves the gallows and lets him go free; this means that justice is suspended by mercy. Whereupon the latter would approach and defy: I am now under grace,
and may now do what I will; for I have now no right before which I must fear; who would suffer such? For the law is now abolished, so that he is not punished as he deserves, and by grace he is delivered from the rope and the sword, and life is given to him; but not that he may now steal and murder freely, but that he may henceforth be pious and do right: if not, then the law passes over him again and punishes him according to his merit. In sum, when justice is abolished and grace is granted, no one is allowed to do wrong thereafter on the basis of such grace, but rather he is obligated, on account of the grace shown, to continue to live in such a way that he does not fall again into the punishment of justice.
- Such a difference can be seen and given by everyone in worldly matters, and there is no one so great who can suffer such understanding that grace should be given for doing wrong, but this doctrine of the Gospel of God's grace and forgiveness of all sins must suffer such distortion and blasphemy that it cancels good works or gives cause for sins; since we hear that God, out of causeless grace, has abolished the right and judgment of eternal death and hellish fire, which we deserve according to the law and divine right, and has given us the freedom of eternal life; that our life is now a matter of grace, not, of course, that we should now have the freedom to live again as we lived before, when we forfeited death in disgrace and wrath, but that we should now also take care that we do not lose this and fall from grace again under the law and judgment of eternal death; But so live and do, as they which are alive and saved ought to do.
5 Therefore St. Paul speaks of this and says v. 16: "Do you not know to whom you are yielding yourselves servants in obedience, that you are servants to whom you are obedient, whether to sin for death or to obedience for righteousness?
776 ^. 9, 159-162. on the seventh Sunday after Trinity. W. XII. 1022-1024. 777
If you have forgiveness of sins by grace and are now righteous, you now owe obedience to God to live according to His will; for you must be found in one service and obedience, either to sin, which brings God's wrath and death upon you, if you remain in it, or to God in grace, that you serve Him in the new life and walk. Therefore you no longer have to be obedient to sin, from which dominion and power you are now freed. This he now continues and with more words in this epistle, and says:
I must speak of it humanly, because of the weakness of your flesh: even as ye have given your members to the service of uncleanness etc.
(6) He spoke before of this thing with special words of the Holy Spirit, which are not known nor common to the world; for it was a strange and incomprehensible language to the Gentiles to hear him say, that he died with Christ of sins, and that he was buried and planted in his death (2c). Because therefore this is spoken so obscurely to reason, yet, saith he, I will speak after the manner of a reasonable man.
(7) For this also teaches reason and the law of all nations, that one should not do evil, but avoid evil and do good. Therefore all kings and emperors have made their laws to ward off evil and to obtain obedience. How then should we, through the gospel, introduce such preaching as permits evil to be done? For although the gospel is a higher gift and wisdom than human reason, it does not change and tear apart the mind that God has implanted in human reason itself. That is why our teaching is wrongly interpreted and perverted when it is said that it does not teach to do good works or to respect them. If therefore ye understand not these things, as I speak, that by faith ye are dead and buried in baptism unto the sinful life, etc.: understand it in your own way, as ye yourselves speak of it, by reason: for ye know and understand yourselves, that no man ought to do evil, or to steal, or to rob, or to murder, though he have first received grace, or to do evil, or to steal, or to rob, or to murder.
and is not punished according to the law because of the previous sin.
This is the common natural understanding of all men, and is also confirmed by God's word; but still it lacks that reason and law teaches to do good and forbids evil: but it does not know where it comes from and how it happens, that it does not happen as it teaches: it sees a posteriore that it should be so, and yes it is right and fine, not to steal, rob etc.But a priore, why it does not happen and is not done in this way, as nature teaches everyone, she can not obtain. On the other hand, it does not know how to take away, change and improve such things; it starts this and that, so that it can prevent and ward off wickedness, but it cannot find the right grip to degenerate and root out such things. For even though Master Hans fights outwardly with sword, wheel and rope, he gets no further than what is publicly recognized and testified before the court. But what is done secretly and does not come before his court, he cannot punish nor defend. But God's word intervenes in another way, and teaches the serpent to crush his head and to kill evil and wickedness. Where this happens, there is no need for a judge or executioner. But where the main poison is not fed, one can resist the public work as far as one can. Behold, reason goes so far and teaches that one should not do evil, not even with thought or will, although it does not bring the punishment higher than on outward works; for thought and will it must leave unpunished.
(9) But we, saith St. Paul, preach another doctrine, which is so high that it grieveth and controuleth the heart and will: for we say that ye which believe on Christ are baptized into his death, and buried with him; that ye should not only be dead, but also be dead indeed unto sin. For a Christian knows that through the grace of Christ his sins are forgiven and blotted out, that they need not condemn him. And because he has received such grace and believes, he now gets such a heart that becomes hostile to sin; and even if he still feels evil in himself, he is still dead to sin.
778 L. p. 162-164. on the seventh Sunday after Trinity. W. XII. 1024-1027. 779
Though I could do this and have time and space to do it, so that no one would know or be able to punish me for it, yet I will not do it, in obedience to God and in honor of my Lord Christ, because I was baptized into him and as a Christian have already died to sins, so that I will not again come under the power of sins. Just as the pious Joseph did, Gen. 39:7, 10, 13, when he was tempted and enticed by his master's wife, he jumped from her and left his garment behind him, because another would have been glad if the request had been made to him. He also had flesh and blood, and well felt the movement, time and place, plus friendship and enjoyment; but he defends himself that he did not consent to it with any thought. This means that he has killed the head of evil or sin. Reason and human wisdom do not know this, because it is not done by laws, punishment, prison or sword, but only by faith and the knowledge of the grace of Christ, through which we die to sins and the world and break our wills, so that we do not do evil, even if it is never punished, or no one should ever know.
(10) Behold, this is not spoken of according to the way of reason, but according to the divine way of the Scriptures, which show us both whence such evil cometh, and how such a chief fountain is to be controlled and increased. Since we now teach such things (and much more highly and better than reason teaches), this is enough to account for us and to make us guilty of forbidding good works or allowing sin. Therefore, if you cannot answer for it in this high way, St. Paul says, then answer for it in your own way, because it is also written in reason and all men speak in this way, that one should not do wrong; and God's word confirms such teaching.
(11) Upon this opinion he saith therefore, I will speak of it in a human manner, that is, not according to the mind of corrupt flesh and blood; for that speaketh no good: but according to the natural reason, as it is created of God, there is still some good.
and as before your eyes, many honorable men who have made many good laws and rights. But I speak thus, saith he, "because of the weakness of your flesh"; as if to say, It is not yet spoken enough, according to reason, or teachers of the law, and lawyers; yet I will let it go, because ye are yet too weak in spirit, and my way of speaking of it is yet too new and strange for you, that ye cannot all reach it; therefore I must let myself down according to your understanding, and speak as ye can understand. And thus I say, Ask your own law and justice whether they will suffer and suffer good works to be forbidden, and evil to be done, if they themselves be not able to hinder it. With this, says he, I will instruct you and lead you so that such pretensions do not suffer; for reason also teaches that you must live according to the one to whom you have surrendered, just as every one is obliged to be obedient to the one to whom he makes himself subject and enters into his service. Now you as Christians have a different service than before, when you were under the dominion of sins and had to be obedient, and could not get out of their power nor do anything good in the sight of God. But now you have been freed from the same obedience and bondage of sin by grace, and have now surrendered yourselves to God for service and obedience; therefore you must live differently than before.
(12) This is also reasonably spoken of, as men are wont to speak according to their understanding, and we also preach the same, but if we speak of it in our own way, that is, in the way of Christians, more highly and in other words, as we ought to do, it is offensive to the world. For even if we say that one should not rob, steal, murder, envy, and take away, etc., this does not mean that it is forbidden by the law, but it must be done by God's grace, which does not accomplish it by our ability, but by the Holy Spirit in those who believe. But when we speak of it in this way, the mad world is quick to say, "Oh, if it is true that it is not our doing, let us be of good cheer and do no good work.
780 L. s,i64-i66. On the seventh Sunday after Trinity. W. m, 1027-1030. 781
(13) That this understanding is false and a deliberate perversion of right doctrine is evident from the fact that we praise and confirm God's commandment, yes, even the doctrine of reason, which teaches that one should do good and avoid evil, yes, help and improve it, since it is too weak and too little: because reason cannot tell how the matter is to be helped. For if it could, people would not allow themselves to be seduced by their own dreams and false doctrine of vain works, such as the papacy and all false worship, which all come from the reason: one should do good and avoid evil; and this main saying is right, that we are all one: but if one is to build on it and say how and what one should do that is good, then it separates, that alone God's word shows. For reason is easily blinded and deceived here with false appearances, where one only calls something good; and even if it does everything that it thinks is good, it still remains uncertain about the things in itself. Yes, it finds neither fruit nor improvement in such teaching; for such doings lead no further than to outward works, that one makes oneself pious and beautiful before men, but still does not ward off the inward wickedness and sin, still remains caught in the former old nature and obedient to sin and its lusts; and what such a man does, he does not do from the heart, but would rather do otherwise, where he would not have to fear shame or punishment.
(14) Here we bring a higher sermon of the gospel, which teaches first how sin is put to death and buried in us through Christ, so that we now obtain a good conscience, which becomes hostile to sin and contends against it, and now come into a different obedience, since, having been delivered from sin, we serve God, and are pleased to do what pleases him, although there is no fear, punishment, executioner, or judge. If then these things are right, and this minor matter, whereof there is question and controversy, is set, how to be rid of sins, and come to right good works; we now come right back together to the ground or head.
The first sentence is: "Do good and avoid evil. And at the same time they conclude: "Now that we have been freed from sin and converted to God, we should also, in obedience to God, do good and no longer live in sin.
(15) Thus St. Paul uses the law and human reason, if it understands the law, against the false mouths which pervert the true doctrine, that it may be seen that this doctrine is not contrary to good works, but yet much higher than the doctrine of works. For it shows where such things come from and are brought about, namely, not by human reason or ability, but by the grace and power of the Holy Spirit. This is what St. Paul concludes and says:
As ye have given your members for the service of uncleanness, and to be changed from unrighteousness: even so now give your members for the service of righteousness, that they may be sanctified.
Reason teaches you that because you are no longer subject to sin and unrighteousness, you should no longer serve it or be obedient to it with your body and limbs, that is, with your entire bodily life and being. And again, because you have surrendered yourselves to God and to righteousness in obedience, you are guilty of serving it with body and life. This is said in the most simple, clear and German way: Whoever was evil before and lived against God's will and his conscience, let him now become pious and serve God with a good conscience; or, as St. Paul says in Eph. 4, 28: "He who has stolen, let him now steal no more."
(17) Before, saith he, your members, eyes, ears, mouth, hands, feet, and the whole body, did minister unto uncleanness, (so he calleth vice, which reason can well understand, which are all manner of carnal sins); likewise ye did minister your members unto unrighteousness, or unto all manner of unrighteous life and works, committing one unrighteousness above another, with all manner of wickedness, and such wickedness as they may have names. Now repent of this according to your own right and understanding: where before you were glad to
782 L. g, 166-168. on the seventh Sunday after Trinity. W. xn, 1030-1032. 783
If you have seen, heard, and spoken what is shameful and lewd, or if you have walked and stood by it, and served lewdness with your body, it shall now hurt your eyes and ears to see and hear it, and your whole body shall flee from it, and be chaste in words and deeds; so shall all the members and the whole body serve righteousness. And this, therefore, that your members or body also become holy, that is, God's own, and be used only for His service, that they all, the longer the more and rather, serve God to honor and obedience in all that is called godly, praiseworthy, honor and virtue. This is what your own book, written in your heart, teaches you, if there were no word of God. And it does not apply here that you want to pretend against it: Yes, you have taught that one will not be saved by this; for this is not contrary to, but above and beyond your understanding; yes, it is the right light that instructs you how you may come to do such things as your own reason teaches you.
For if you were servants of sins, you would be free from righteousness.
(18) He speaks all these things after the manner of men, and after the common law and usage of that time, of bondage, or service, and liberty; because the bondmen were bought in bondage, and had to be a master's own, and to abide in his service, until they were released or otherwise redeemed by him. Forasmuch then as he said, As ye served unrighteousness before, so serve righteousness now, etc. From this follows two kinds of service, and also two kinds of liberty. He that serveth sins is free, saith he, from righteousness; that is, he abideth in sin, and cannot come unto righteousness, nor do righteous works. For this follows from reason, that every one is free from him whom he does not serve, or whose servant he is not; so again, if ye have now become servants of righteousness, and free from sin, it follows again that ye ought to be obedient to righteousness, and to serve it. But of this he now leaves to dispute further, and holds the two against each other, that they may see
Let them conclude for themselves, even according to human understanding, which of the two ministries they have experienced is good or bad, and let them decide for themselves which one they want to stay with and which one they want to be obedient to from now on.
What fruit did you have at that time? Of which ye are now ashamed: for the end thereof is death. But now that you are free from sin and have become servants of God, you have your fruit, that you may be sanctified; but the end is eternal life.
(19) But think back to yourselves what you lived when you were free from righteousness, and did nothing but what sin drove and tempted you to do; what did you enjoy or gain by it? Nothing, but that you should be ashamed of it even to this day, and should have remained in death at last. The two delicious fruits and use you have, and nothing better earned with it, neither disgrace nor death. A delicious, cheap reward for such service, since man wants to be free from justice, and lives as he pleases, and considers such a fine, delicious life; for it does flesh and blood gently, which probably means to remain unpunished. But there are two hard ruts: one is called "shame", that man must both confess his shame before God and the world; just as Adam and Eve in paradise, after they wanted to be free from God's commandment and followed the forbidden lust, to which they were tempted by the devil, they then had to feel their shame and be ashamed in their heart to stand before God's eyes. The other is eternal death and hellish fire, which they must have to the shame in which our first parents also fell.
020 Would it not be better, then, to serve righteousness, free from sin and its service? since you must never be ashamed nor harmed, but receive two benefits, that you may have a good cheerful conscience before God and all creatures, and thereby be holy, that is, sure and certain that you serve God, even that you are His own; and for this you have a rich incorruptible reward, which is eternal life.
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(21) Now this is all spoken in a human way, which reason understands and thus holds, even where no Christ is recognized; for it is so in all the world that those who do evil, as thieves, murderers, etc., must both suffer disgrace from the world and death in addition. Again, those who do good have honor and good in all men.
For death is the wages of sins, but the gift of God is eternal life in Christ our Lord.
(22) This is a very expensive thing to say, that those who do evil should be paid as if they had done right and deserved it. For the word "pay" means something good, which is given to those who are honest and fight chivalrously. But he speaks thus, to the displeasure and opposition of those who pervert his doctrine and say, "Oh, St. Paul preaches of pure grace, and also promises pay to those who sin. Yes, he wants to say, boast, you shall receive a reward; I mean death and hellish fire: you shall know and wait for it, if you want to interpret the gospel as if God should still give you a reward for serving sins. With such honest speeches he wants to deter the more those who pretend such things, or let themselves be persuaded, as
one should be able to serve God even with sins and have reward with Him. So turn the words according to their thoughts and speeches. Yes, if you think so, and if it is to be understood that he who serves should have a reward and pay, then you will get a pay, which is called death and hell, which may have, whoever has a desire for it and considers it a delicious thing.
- Again he says, "God's grace is eternal life." Then see how he leads the words. Here he does not need the word "wages"; for he taught before that we do not obtain eternal life for our works as a reward earned, but out of pure grace for Christ's sake through faith. Therefore he calls it a "gift of GOD in Christ JEsu" etc., which if a man have, he hath already the head, whereby the serpent's head is slain, and is now so rich and blessed, that such life no man can take from him; and hath such power, that he can now shun sin, and evermore slay in his flesh; which by no law nor man's ability can be brought to pass; but faith pertaineth unto it, whereby we are incorporated in Christ, and planted with him in the death of sins unto eternal life and righteous good works.
On the eighth Sunday after Trinity
Rom. 8, 12-17.
So then, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye by the spirit of the flesh kill business, ye shall live. For those whom the Spirit of God drives are the children of God. For ye have not received a servant spirit, that ye should fear again; but ye have received a childlike spirit, by which we cry: Abba, dear Father! This same Spirit bears witness to our spirit that we are children of God. If we are children, then we are also heirs, heirs of God, and joint heirs with Christ, if we suffer differently, so that we may also be exalted to glory.
This epistle is once again an exhortation to Christian life and works, like the next one before it, without using other words. For this exhortation is
There is also a need to do many things for those who have now become Christians, for the sake of the grievous plague, so that the devil may bring about his calamity in the world, where God, by his
786 L. 9. 170-172. On the eighth Sunday after Trinity. W. XII, 1034-1038. 787
Grace, without our merit, gives us forgiveness of sin, since we are not allowed to buy it nor to acquire it ourselves, so that as soon as one wants to drive from it safely and say: Oh, so we are no longer allowed to do good! That, besides the doctrine of faith in grace, he must always fight against this, that this is not the opinion at all; for sin is not ever forgiven to be done, but that it should cease; otherwise it would not be called forgiveness, but permission to sin.
(2) And if it is ever a shameful perversion of the salvific teaching of the Gospel, and a great damned ingratitude for the causeless grace and blessedness we have received, to not want to do good now, when it is only through such that we should be moved and driven to give thanks and honor to God, to do with the utmost diligence all that we know and are able to do, which is called good and pleasing to Him.
(3) Here St. Paul reminds and admonishes us with simple, plain, but serious and important words, in which he reproaches us for what we owe to God for what we have received from Him, and for what harm we must suffer if we do not respect or do these things, saying:
We are debtors, not to the flesh, that we live according to the flesh.
(4) Because we have been redeemed by Christ from the condemnation we deserved before with our sin, and now have life through the Spirit of Christ who dwells in us (he said before these words), we are now also obligated to live according to this, as he also said in the next epistle Rom. 6, 22: "Because we have been freed from sin, we have now become servants of righteousness," that we may be obedient to God. So, he says, you are debtors, that is, your new profession, status and nature, to which you have come because you have become Christians and now have the Holy Spirit, demands that you also live as the Spirit instructs and teaches you; and you are not free to do or not to do this, but if you want to boast of grace and the Spirit, you must also confess your guilt to live according to it, not according to the flesh,
who only wants to continue in sins, but to the Spirit who instructs you, after you have been baptized and redeemed from sin, to run from sin to the new life of righteousness, not again, from that life to sin.
For if you live according to the flesh, you will have to die.
(5) The verdict is short and dry on the pretensions of foolish people who, through the freedom of grace, want to give room to the flesh, so that it may dissuade them from such false foolishness, that they may not, for the life and grace of which they boast, bring eternal wrath and death upon themselves. It does not rhyme at all, he says, because you were once saved and delivered from eternal death, that you should live according to your flesh; for if you do, you must not think that you will keep life, but are condemned to death and hell. For you know that it was because of sin that you were under God's wrath and fell into death, and so deserved condemnation for living according to the flesh; so Christ certainly did not die for those who would remain in their sins, but to save from sins those who would gladly be saved from them and yet could not save themselves from them.
(6) Therefore, he who is a Christian does not make much of this saying: I am free from the law, therefore I may do as I please; but he says and does the opposite: because he is a Christian, he fears and is careful not to sin, lest he again fall from his freedom into the former prison of sin under the law and God's wrath, nor fall from the life he has begun back into death. Because here he hears the serious judgment: "If you live according to the flesh, you will die. As if he wanted to say: It will not help you that you have heard the gospel, boasted of Christ, received the sacraments, if you do not also, through received faith and spirit, subdue your sinful lusts of the ungodly nature, God's contempt, avarice, malice, pride, hatred and envy etc.
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For what is meant by "living according to the flesh" has often been said and is well understood, namely, that the flesh is not only the gross, unseemly lust of fornication or other immorality; but everything that man brings from the mother, that is, not only skin and hair, but also the soul and all the powers of nature, outwardly and inwardly, in reason, will, and senses, which is without spirit and not according to God's word; and especially also the things which reason does not consider or regard as sin. As, going into unbelief, idolatry, contempt of God's word, presumption and defiance of wisdom, power, honor etc. All these things must be avoided and fled by Christians (who now have the Holy Spirit and can judge what is carnal), as such harmful poison that brings death and damnation.
But where you kill business through the spirit of the flesh, you will live.
- There he confesses that also the Christians still have something of the flesh that must be killed; These are all kinds of temptations and lusts against all God's commandments, which stir up in nature and provoke to sins, which he here calls "the business of the flesh," such as thoughts of unbelief and distrust, carnal certainty and presumption against the fear of God, being cold and sluggish to God's word and prayer, impatience and grumbling in suffering, anger, revengefulness, or envy and hatred against one's neighbor, concern of avarice, fornication etc. For such inclinations, because they are in the flesh and blood, do not cease to move and challenge man, indeed, in this human weakness they sometimes overtake man, since he is not careful enough not to do too much and go too far, so that they also overwhelm him, where he does not defend himself against them and, as he says here, kills such business of the flesh. Therefore this involves a fierce dispute and struggle, which will not cease while we are alive; and here a Christian must not be slothful or lazy, but awaken himself by the Spirit, so that he does not give place to the flesh, and so always kill it, lest he be killed by it, as he said:
"If ye live after the flesh, ye shall die"; and again with this comfort, "If ye kill the business of the flesh, ye shall live"; for to this end the Holy Ghost is given him, that he should and can now kill such sinful lusts.
(9) But this killing of sin by the Spirit is done so that man may recognize his sin and weakness, and when he feels such sinful airs stirring, soon beat it within himself, and remember God's word and strengthen himself against it by faith in the forgiveness of sins, and so resist it that he will not consent to it nor let it come into operation.
010 For this is the difference between them that are Christians and holy, and others that are without faith and spirit, or that depart and lose the same. For though believers still have sinful lusts of the flesh in them, as well as the others, yet they remain in the repentance and fear of God, and keep the faith that their sins are forgiven them through Christ's will, because they do not give place to them, but resist them; Therefore they remain under forgiveness, and the rest of their weakness is not fatal or condemnable to them, as it is to others who, without repentance and faith, surely go and deliberately follow their lusts against their conscience, and thus reject both faith and the Holy Spirit.
(11) Therefore St. Paul reminds his Christians to think what they have received and to what they have been put, namely, because they have forgiveness of sins and the Holy Spirit, that they do not lose these things again, but need them to fight against the sinful lusts of the flesh, and take comfort in the fact that they have the Spirit, that is, help and strength to resist and kill sin, which others who have no faith neither have nor are able to do. Help and strength, so that they can resist sin and kill it; which the others, who are without faith, neither have nor are able to do. Therefore he also speaks further:
For those whom the Spirit of God drives are God's children.
12 St. Paul had to deal, as we do, with two groups, the righteous and the false Christians. For from the opponents of doctrine, as we are from the
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Pabstism is not such a great danger, because they make it so obvious that one can well beware of them; but since the devil also sows his seed among us of those who are also called Christians and boast of the gospel, attention should be paid, not to the mouth, but to the works of those who boast of being Christians: not what they say, but what they do. For it is easy to boast about God, Christ and the Spirit; but this proves whether such boasting is righteous, if the Spirit also works in you and is powerful, so that it subdues and kills sin in you. For where the Spirit is, he is certainly not idle nor without power; but proves himself thus, that he governs and drives man, and man also obeys and follows him. And such a man has this comfort, that he is God's child, and God rules and works in him, that he is not in death, but has life.
(13) To be "driven by the Spirit of God" is to get such a heart that gladly hears the word of God and believes in Christ, that in Him he has grace and forgiveness of sin; and confesses such faith and also proves it before the world, seeking first of all the glory of God, that he may live without sorrow and serve other people, obediently, patiently, chastely, mildly, kindly. etc. And even if he is overzealous and has stumbled, he will soon get up again through repentance and stop sinning. For all these things the Holy Spirit teaches and instructs him, if he hears and accepts the word, and does not himself willfully resist the Spirit.
- again, the devil, who is also a spirit, also drives the hearts of the world, but in such a way that one can see that it is not a good spirit nor God's spirit; for he only drives his own to contradict what God's spirit drives them to do, so that they have no desire to hear God's word nor to follow it, despise God, become proud, hopeful, stingy, merciless etc.
(15) Wherefore let every man look to himself, lest he deceive himself: for many are called Christians, which are not. This is noticed and seen that they are not all driven by God's spirit, for they must have a spirit that drives them.
If it is not God's spirit that drives them against the flesh, then it must be the other, evil spirit, which drives to the flesh and its lusts, against God's spirit. Therefore they must be either God's own and His dear children, sons and daughters, called to eternal life and glory; or again, rejected and separated from God, children of the devil and with him heirs of eternal fire.
Now from this word, which he says, "God's children," St. Paul takes occasion to speak further, and comes up with a beautiful, comforting sermon, setting forth what this adoption is and has for glory; which he only begins in this epistle, saying:
For you have not received a servant spirit, that you should fear again; but you have received a childlike spirit, by which we cry out: Abba, dear Father!
(17) This is a good and comforting text, and it is written with letters of gold. Because you now have the Holy Spirit, he says, through faith, and are driven by him, you are no longer under bondage, as you were under the law, to fear its terrors and demands, as if God wanted to condemn and reject you for your unworthiness and remaining weakness of the flesh; but have the comfort that you are now assured of divine grace through faith, and can count God your Father and call upon him as his children. etc.
- keep the two kinds of works that come from the two kinds of preaching or teaching, namely, the law and the gospel, which also make the difference between Christians and all others who are without faith and knowledge of Christ. For those who have and know no more than the law can never come to have true heartfelt confidence and comfort in God, even if they do much and practice the law with great earnestness. For when it strikes them with its true brilliance, when they see what it demands of them and how far they still are from fulfilling it, and God's wrath comes upon them, they will not be able to do so.
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shows them that there is nothing but terror, fear and fleeing from God, among which they must perish in the end, if they are not helped by the gospel. This is what he calls a "servile spirit", which only frightens and makes people flee from God. But again, when the heart grasps the preaching of the gospel, which says that without our merit and worthiness God forgives us our sins for Christ's sake, if we believe in him: Then it receives comfort against the terror of the law in God's grace, and thus the Holy Spirit works in it, so that it can stand in such confidence in God, and hold on to the comfort, and in such faith call on God from the heat, even though it still feels and confesses itself weak and sinful; this is called "receiving a childlike spirit.
19 Now St. Paul calls a servile and childlike spirit after the manner that was common in his time, when servants and maids were as his own in the house of a lord, like a cow bought for his money, that he might deal with them as with his own cattle, that they should be afraid of their lord, and await pranks, imprisonment, and punishment unto death, and could not say, Of the lord's goods I have so much that is mine, and he must give it me etc.But had to think: Here I must serve alone for bread, and wait for nothing but beatings, and in addition suffer that my lord will cast me out and sell me again to another when he wants. And thus could never have any hope of being freed from such fear and imprisonment and compulsion.
(20) Such a servile, captive, fearful, uncertain spirit, he says, you do not have now, since you always had to live in worries of wrath and condemnation, like Moses' people and what is under the law; but you now have a fine, free, certain, confident spirit, as a child has toward its father, since you must not fear that God is angry with you, or wants to reject and condemn you; for you have the spirit of his Son (as he says above and Galatians 4:6) in your heart, so that you know that you will remain in the house and that the inheritance will follow you, and that you may boast about it as yours. 4:6) in your heart, that ye may know that ye abide in the house, and that the inheritance shall follow you, and that ye may comfort and glory in it as yours.
(21) Of this childlike spirit, item, what it means when it says: "through whom we cry out: Abba, dear Father!" I have said further about the epistle Gal. 4, 6, since he also uses the same words. Recently: The power of Christ's kingdom is described here, and the real work and the right high service of God, which the Holy Spirit works in the believer, namely, the consolation, by which the heart is delivered from the terror and fear of sin, and is satisfied, and the heartfelt calling, which awaits from God in faith hearing and help; which cannot happen through the law and one's own holiness. For with this, man never comes to the point where he can draw proper consolation from God's grace and love toward him, always remains in worries and anxieties of wrath and condemnation, and because he is in such doubt, he flees from God and cannot call upon Him. But again, where there is faith in Christ, the Holy Spirit works in the heart both such comfort and certain childlike confidence, which does not doubt God's gracious will and answer, because He has promised both grace and help, comfort and answer, not on our worthiness, but on Christ, His Son, name and merit.
(22) Of these two works of the Holy Spirit, comforting and calling, the prophet Zechariah also says in chapter 12, v. 10. V. 10, that God will establish a new preaching and work in the kingdom of Christ, when He will pour out "the spirit of grace and prayer"; this is the very same spirit that assures us that we are God's children and drives our hearts to cry out to Him with heartfelt invocation.
The Hebrew word "Abba", which means, as he himself interprets, "dear father", is the calling, like a young child. The Hebrew word "Abba," which means, as he himself says, "dear father," is the way a young child, if he is the heir, out of simple, childlike confidence laments with his father and calls him, "Ab, Ab"; for it is the easiest word that a child can learn to speak, or as the old German language also spoke more easily, "Etha, Etha. Such simple, childlike words are also spoken by faith to God through the Holy Spirit, but from the depths of the heart and, as he says afterwards, with inexpressible groaning; especially when he is in battle and
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The need is against the doubting of the flesh, and the devil's terrors and plagues, that he must defend himself against them, and say, "Oh, dear Father, you are my dear Father; for you have given your only dear Son for me, therefore you will not be angry with me nor cast me out; item: You see my need and weakness, therefore you will help and save me. etc.
The same Spirit bears witness to our spirit that we are God's children.
(24) That we are the children of God, and that we may certainly believe ourselves to be so, we have not from ourselves, nor from the law; but it is the testimony of the Holy Spirit, who, against the law and the feeling of our unworthiness, bears witness to it in our weakness, and makes us certain of it. Such testimony is so that we also feel and sense the power of the Holy Spirit as He works in us through the Word, and our experience agrees with the Word or sermon; For you can ever feel this in yourself, where you receive comfort from the gospel in distress and fear, and thereby overcome such doubt and terror that your heart can firmly conclude that you have a gracious God, and now no longer flee from him, but in such faith can cheerfully call upon him and expect help from him; and where such faith exists, the experience also follows that you will be helped; as St. Paul Romans 5:4 says. Paul Rom. 5, 4. 5. says: "Patience brings experience, experience brings hope, but hope does not bring to shame."
(25) This is the true inward testimony, whereby thou knowest that the Holy Ghost worketh in thee; beside which thou hast also outward testimonies and signs, that he giveth thee special gifts, a fine spiritual understanding, grace, and happiness for thy calling; etc. that thou delight and love in his word, confessing it before all the world with peril of life and limb; item, that thou become hostile to ungodliness and sins, and resist them. etc. All these things unbelievers, who have not the Holy Spirit, neither do nor are able to do. Although it is true that even this happens to the saints in great weakness, yet the Holy Spirit in such weakness
governs the Christians and strengthens such a testimony; as St. Paul Rom. 8, 26. says: "The Spirit helps our weakness" etc.
If we are children, then we are also heirs, that is, heirs of God and joint heirs with Christ; if we suffer otherwise, that we may also be exalted with Him to glory.
(26) Then you will hear the great glory, honor and honor of the Christians. Let the world have its glory, honor and honor, which is nothing else (when it comes to the highest and last), but that they are children of the devil. But count thou thyself what this is, that a poor wretched sinner should have this honor with God, that he should be called, not a servant or minister of God, but God's son and heir. Should a man, indeed, all the world wish, if it were desired, to be called God's cow or frog, so that it might have only the glory of belonging to God and being His own. For who would not like to be of this Lord and Creator? Now he says that we who believe in Christ are not to be his servants and handmaids, but his own sons, daughters and heirs. Who will praise and pronounce this enough? It is not to be talked out nor to be understood.
(27) But here is found the great human weakness in us; for if we believed this rightly and undoubtedly, what would we fear, and who would or could harm us? For whoever can say to God from the heart, "You are my dear Father, and I am your child," will certainly defy all the devils of hell and cheerfully despise all the world's threats and thundering; for in this Father he has such a Lord, before whom all creatures must tremble, and without his will they can do nothing; so he also has such an inheritance and dominion, in which no creature can harm or break him.
- but here he adds the little bit, "if we suffer otherwise with it"; so that we know that we must also live like this on earth, and prove ourselves to be pious, obedient children who do not follow the flesh, and for the sake of this rule suffer what is contrary to us and hurts the flesh.
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If we do this, we shall and may gloriously rejoice and glory in it, and rejoice and glory in the truth, as he said: "Whom the Spirit of God impels" not to follow the flesh, "they are the children of God.
(29) O what a great thing it is for a man who does not follow his lusts, but resists them with strong faith and suffering. It is called a great Abel, honor and glory on earth, to be the child of a mighty famous king or emperor; how much higher would it be if someone could truly boast of the highest angel's son? But what is all this compared to the one who is called and named by God Himself a son and heir of the high divine majesty! for such childship and inheritance must certainly be a great unspeakable glory.
and wealth, power and honor over all that is in heaven and on earth. This honor (even if we had nothing else but such a name and glory of it) should move us alone to become enemies of this sinful life on earth and strive against it with all our strength, we should also leave and suffer everything that a man can suffer. But it does not enter into the human heart and is too far beyond the mind and thoughts, what such honor and glory is, for which we are to be exalted with Christ; as St. Paul continues in the following text v. 18, where he says: "I consider that this time's suffering is not worthy of the glory that is to be revealed in us" etc.; as we have just heard on the fifth Sunday.
On the ninth Sunday after Trinity.
1 Cor. 10:6-13.
Now this is done for us as an example, that we do not lust after evil, as they did. Neither become idolaters, as some were, when it was written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed fornication, and fell three thousand and twenty thousand in one day. Neither let us tempt Christ, as some of them tempted him, and were slain of serpents. Neither murmur, as some of them murmured, and were destroyed by the destroyer. All these things happened to them for an example; but they are written for our warning, upon whom the end of the world is come. Therefore, whoever thinks he is standing, let him take care that he does not fall. None but human temptation has yet afflicted you; but God is faithful, who will not suffer you to be tempted above your ability, but will make the temptation come to an end so that you can endure it.
This is a very serious exhortation, and as hard a writing as St. Paul has written in his lifetime, when he writes to the baptized Christians who have ever found the church of Christ, and gives them several examples that are truly terrible, even of the people of God and of the church, which he especially mentions from the people of Israel.
2 And this is the cause and opinion of this epistle. Because the Corinthians began to be sure that they had Christ, baptism, sacrament; thought that it could be
They no longer lacked anything, and went on and created sects and divisions among themselves, despising one another, forgetting love, not correcting nor atoning for their lives and evil deeds, but only becoming more secure, doing what they wanted, so that they even let it happen that one had his father's wife with him in public, etc.And yet they wanted to be Christians, and to boast and brag about the gospel preached to them by the high apostles: that is why St. Paul had to write them such a hard epistle, and such lauds.
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than he has done anywhere else, that it seems too much to write to Christians in this way, and might have hit weak, stupid consciences so hard that they would not have been able to bear it; as he then alleviates in the other epistle, seeing that they are somewhat distressed by such serious writing, and neatly fosters with those who are now moved to repentance.
3 He shows enough in this passage, from the excellent examples of Scripture, that there is a need for such serious admonition to those who first want to become fleshly secure in the grace they have received and do not remain with the repentance they have begun.
- but this text should begin with the beginning of the tenth chapter (which is usually read in the epistle of the Sunday Septuagesimä), since he begins thus and speaks: "I will not keep you, dear brothers, that our fathers have all been under the cloud, and have all gone through the sea, and have all been baptized under Moses, and have all eaten one kind of spiritual food, and have drunk one kind of spiritual drink etc. But in their many God was not pleased; for they are cast down in the wilderness." This is now followed by this text, "But this was done for an example to us."
(5) This exhortation he makes, as I said, to those who are now Christians, so that they may know whether they have been baptized into Christ and have received all his benefits by grace without merit, but that they still owe it to themselves to live in his obedience from now on, not to strut and insist against him, nor to abuse his grace. For this is what he also wants from us, even though we are not righteous before him or deserving of his grace. Just as the bride, by living chastely and being faithful and obedient to her husband, does not deserve to become a bride and a wife, but because she has pleased the bridegroom, even if she had been a whore before, he still wants her, because she has been honored by him, to keep her honor pure and chaste from now on; if not, the bridegroom has the right and the power to push her away again. And just as a poor, miserable orphan, whore child, or foundling, by a pious man
If he wants to become disobedient and rebellious for such a good deed, he will be rejected and cast out of such an inheritance. Thus the Jews did not deserve by their piety to become or remain God's people, as Moses often rubbed this into their ears, that they had always been stubborn and stiff-necked against him; but nevertheless, when God had chosen them and led them out of Egypt, he also earnestly commanded them that they should serve him and obey his word; but since they did not do so, he punished them so horribly that they had to feel it.
6 This example is now held up by St. Paul holds it up to all the world with great seriousness, as a warning against carnal presumption and certainty in God's received gifts and benefits, and he sets it apart and weighs it highly; As it is an excellent, great, important, special example, and if one looks at it rightly, there is certainly no greater miraculous story of the beginning of the world in any Scripture (except for the highest miraculous work of the death and resurrection of the Son of God), than this Historia, how God led the people out of Egypt and brought them through the desert into the Promised Land; for it is full of vain great special miraculous works of God and excellent examples of both His wrath and great grace.
(7) Now he begins from this, saying, If ye be Christians, and baptized, 2c, you should also know this; and if you do not know it or do not remember it, I do not have to leave it undeclared to you that you nevertheless look behind you and think back, as the Scriptures reproach us, that it was the case of those who were also God's people; that is, our fathers, an excellent, beautiful, large group and congregation, which were numbered over six times a hundred thousand of all adult men, without their wives and children. These, he says, were and were called the holy people of God, for God had taken care of them all, and had also God's word, promise and sacrament through Moses, who was their bishop and pope. Under this, he says, they were all baptized, since
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he led them through the sea, and afterward under the cloud, as they walked daily under the shadow in the great heat; but at night they had a beautiful fiery pillar, which was a great bright beam or light, like lightning; besides which their bread was given them daily from heaven; item, water drunken out of the rock: These were their sacraments and signs, whereby they saw that God was with them and wanted to protect them, and they also believed in the promised Christ, the Son of God, who led and guided them in the desert, and were thus excellent, highly blessed and holy people.
- But how long did such faith last among the great multitude? Not longer than until they came into the wilderness; then they soon began to despise God's word and to murmur against Moses and God, to practice idolatry etc. Then God also struck among them, so that of all the great people who had come out of Egypt, and the high and mighty men who had led and governed the people out of Egypt with Moses, no more than two persons came out of the wilderness into the land; so that he would show clearly enough that he was not pleased with the many great multitudes, and that it did not help them that they were called God's people, holy people, with whom God had shown such great good deeds and miracles, because they did not believe or obey God's word. It seemed right, since they had been redeemed from their enemies with such a great miracle, and had received the law and beautiful worship from God at Mount Sinai, that they should now enter the land and were already at the gate; but in that very gate they angered God so that they had to turn back and wander in the wilderness for forty whole years, until they all died and perished in it.
(9) All this came out of the sorrowful hope that they would defy God's word that they were God's people and receive such great benefits daily from God. Do you not see, they said, that all this congregation is holy, and that God is at home here, performing such great miracles for us every day? This defiance and pride made them so stiff-necked and hard that they did not stop crying out against Moses and blaspheming and contradicting him, as he did with them, and thus incurred God's wrath.
He was not able to humble the people until they were all cleared up; and often all would have perished at once, if Moses had not fallen before God against them, and averted the wrath with earnest, fierce pleading and entreaty, so that he was the poorest, most miserable, most afflicted man (as the Scriptures call him in Numbers 4:12, 3). 12, 3), that he had to struggle daily with such defiance, disobedience and contradiction of the great people alone, and also had to see and bear the whole forty years of so many great and terrible plagues of his people, which have troubled and crushed his heart, and had to sit down against God's wrath without ceasing.
(10) Behold, is not this terrible of such excellent great people, and of this people, which is God's own, in whom He and Christ Himself manifest Himself, ruling and guiding them with His angels, and honored by God with such excellent miracles, such as have never been heard of any people on earth; as Moses himself testifies, Deut. 4:7: "Where is such a glorious people, to whom gods draw so near as the Lord our God, as often as we call upon Him? That nevertheless all these, who came out of Egypt and saw the wonderful miracles of God in themselves and in their enemies, fall so horribly and sin; not through little human infirmities or weakness, which also remains in saints and believers, but through wanton contempt of God and disobedience, hardened and hardened in unbelief, bring such terrible punishment upon themselves, until they perish because of it.
(11) He recounts some of their sins and deeds, so that they deserved God's wrath, to show how they fell from the faith and went against God's word. First, he says in general that God was not pleased with many of them. This was the great multitude, and especially the nobles, princes and rulers of the church, great and excellent people, who were considered the best and most holy, who had also done great things themselves; these many fell back and became hypocrites under the glory of God's name,
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as Korah did with his band, two hundred and twenty leaders of the community, 4 Mos. 16, 1. 2.Who also wanted to have the priesthood and the regiment as well as the two, Moses and Aaron, with such great pretense and defiance, that also here no one could be judge but God alone, and thus had to prove that he was not pleased with these and their bunch, as they boasted that they all devoured the earth alive, and a large bunch of the others, who held it with them and murmured around them, were consumed by fire etc.
(12) He then goes on to list the vices for which this people was punished and beaten by God in the wilderness. First of all, when they lusted after evil, and soon after the second year of the Exodus, when they had already come to the Promised Land, they forgot the benefits and miracles that God had shown them, and now they were displeased, and desired to return to Egypt, that they might only sit at the fleshpots, and grumbled against God and Moses, so that God also had to close the door, and to control such lust and grumbling with such punishment that the fire from heaven consumed a part of the people, and the others, before they had eaten the meat, were beaten with great plagues; Therefore the same place was called the grave of pleasure, Numbers 4:11. 11 This was the reward, that they might atone for their lust, which St. Paul here rightly calls: To be tempted with evil.
For it is certainly nothing else than the desire for God's wrath and terrible punishment, when one seeks something new out of forgetfulness, ingratitude and displeasure of God's graces and benefits; just as the world is now filled with such lust, since the great multitude is tired and weary of the Gospel, especially because it does not profit the flesh's advantage, power, wealth, pleasure, etc.They now desire the old, former nature, the priesthood again, since they had been weighed down and oppressed to the highest degree, no less than the people of Israel in Egypt: but in the end they will have to pay for this lust of evil terribly and horribly, as they struggle for it.
- third, come now only the rech
tenth great knot. This is first of all idolatry, as he says: "Do not become idolaters, as some of them became. These were not bad, little people, but also the best and most distinguished, who governed others. For as these go before, so go the multitude after, and follow their example. So Aaron, Moses' brother, the high priest himself, being overawed by these, departed from them and followed them, and brought forth the golden calf, Ex 32:4.It is to be wondered at that such high and excellent people, who have heard and seen God's word and miracles so abundantly, should so soon fall into idolatry and false worship (as if they were Gentiles and had no word of God) that no one resists or resists; it is much less to be wondered at that otherwise the blind world always lies in idolatry.
(15) But it so happens, where one does not have or does not respect God's word, that human wisdom chooses and makes its own worship, and is pleased with it and considers it a delicious thing, when such is forbidden by God's word to the highest degree and is called an abomination before Him. For human reason thinks it may play with divine things as it pleases; and as it pleases it, so shall it please God; and then, in order to maintain and defend such idolatry, it also adorns itself with God's word, which must allow itself to be rhymed and directed so that it is given a fine, beautiful form and color, as if it were not contrary to it; just as the papacy has decorated and colored all its abominations of the mass, monasticism, and saintly service, and now the world again seeks to color and decorate such idolatry, so that it also remains next to God's word etc. So does Aaron, the high priest, when he makes the golden calf for the people, Ex 32:5, 6, an image and sign of their sacrifice and worship, and builds an altar for it, and proclaims the feast of the Lord, who brought them out of Egypt; that it is called serving the right God out of great devotion and beautiful good opinion, with their sacrifice (which is indicated by the calf), so that they also have a fine orderly worship.
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16 From this it follows that the text 2 Mos. 32, 6. says and here St. Paul indicates: When they had done their sacrifices and worship, "after that the people sat down to eat and drink, and rose up to play," that is, they became merry and of good cheer, knowing for certain that they had done such worship as if they had done well; they went on and did what they pleased, as if God could not be angry with them, and so were quite free, uncaptured and unpunished by God's word, wanting to live according to His pleasure, as the Scriptures there v. 25. says that Aaron had set the people free etc.
17 Thus idolatry always acts in such a way that it does not want to be sin, but misses to deserve grace, boasts of the freedom of the people of God, and yet goes without repentance and safely, even in public vices; thinks that everything should be bad and forgiven by God for the sake of its holy worship; as up to now and still of the Pabst's clergy their shameful fornication, fornication and all known vices with the name of the church and the holy worship, the mass etc. and the holy service, the mass, yes, strengthens and defends them.
- fourth: "Let us not," he says, "tempt Christ, as some of them have tempted him. etc. This is also a grave and terrible sin, as the terrible punishment well shows, of which Numbers 21:5, 6. says: "After they had wandered forty years in the wilderness, and God had helped them through it and had given them victory over their enemies, when they were now hard by the Promised Land again, the people became discontented and impatient on the way, when they were to go through the land of the Edomites, whom they would not let go through their land, and they began to speak against God and Moses, because he had led them out etc.And God sent fiery serpents among them, by which they were bitten, and a great multitude of the people were slain. This speaking against God he here calls "tempting" him, that they set themselves with unbelief against God's word, and blaspheme, as if God and his word were nothing, because he does not do it with them as they would have it; for this actually means tempting God, that one not only does not believe his word, but rebels against it, and will not
Let what he says be right, but master it by our wisdom and discretion; and so defy him on ourselves, as St. Paul also says in 1 Cor. 10:22: "Shall we defy the Lord? are we stronger than he?" etc.
19 So the Jewish people also did as God had promised and promised them: that he would be their God, be with them and help them in all their needs, and that they alone should believe and trust in him; and that they would prove this daily by miracles and miraculous acts of mercy: yet it did not help; but as soon as it did not go as they wanted and thought, or there was a lack or need, they began to cry out against Moses, that is, against the ministry and word that he had received from God: Why did you bring us out of Egypt? As if to say, "If it were God's word and command that you pretended, and He wanted to do such a great thing to us, He would not let us suffer such hardship. In sum, the way God did it with them did not have to be His word or work, and He should do it through Moses, as they suggested, or He would not have to be God. So they did soon in the beginning, when they came out of Egypt into the wilderness, and now saw how they had miraculously received God in the Red Sea and had been delivered from the enemies, and had also received bread and meat: they began to murmur and quarrel with Moses and Aaron, because he had led them into the wilderness, when they found no water, and because of this they went out and said, "Is the Lord among us, or not?" Ex. 17, 7. Behold, this is called (as the text there also calls it) "tempting" God, that is, that they have God's word and miracles so abundantly, and yet will not believe that He does it as they will etc.
(20) They continued to contradict and tempt God as long as they were in the wilderness, until the fortieth year, as God Himself said to Moses, Numbers 14:22: "This people has tempted Me ten times, and has not obeyed My voice. That was soon after they left in the next year; but now, whether they should have been humbled for so long a time, and had seen how they (if they were still alive) had been wonderfully redeemed for forty years, so that they did not perish together with the others, they were not tempted.
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and now brought to the land; only then do they begin again to contradict with great impatience and bitterness: Why hast thou brought us out of Egypt, that we should die in the wilderness etc. But they would gladly say, "You have told us many things, that you have God's command, and you have promised us great things; how well are you leading us into the land, that we must go on wandering and all die in the wilderness? etc.
- It is to be noted that St. Paul interprets this temptation of God in this way, and says: "They tempted Christ", in order to show how the same person, the eternal Son of God, was from the beginning with his church and in the people, who had received the promise from him from the first fathers, that he should become man, and thus just as we have believed; as St. Paul also said above, v. 4, in the beginning that Christ was the rock, who followed along. Paul also said above, v. 4, in the beginning, that Christ was the rock who followed etc. Therefore he herewith gives to understand that this trying and contradicting actually went against the faith of Christ or the promise of him, that Moses had to hear against it from them: Yea, thou dost indeed boast of a Messiah, who is God Himself, who is with us, and is before us, who revealed Himself to the fathers, and promised us that He should be born of our blood and flesh, to redeem us, and to help all the world, and therefore to adopt us as a people, and to bring us into the land: yea, where is He? How finely he helps us! Should this be our God, who lets us wander in the desert for forty years, until we all die and perish?
- That such was the sin and blasphemy is also indicated by the fact that Moses, in the terrible punishment afterward, when they were bitten by the fiery serpents and died, by God's command set up a bronze serpent as a sign, so that whoever looked at it would be healed etc.In order that he might present Christ to them in the signs, who was to become a sacrifice to help those who had sinned, so that they might know that just as they had earned God's wrath and punishment by blaspheming against Him, so there was no other counsel to save them from such wrath and condemnation.
niß again, because they began to believe in Christ again etc.
The last part is almost the same as the previous one, when it is called: "Murmuring against God", that is, coming out publicly from unbelief and doubting God's word, recoiling against God with anger and impatience, and not wanting to obey where it is not according to the will of flesh and blood, and soon saying: God is hostile to them, does not want to help them. etc.As they, the Jews, often and almost without ceasing did, so that Moses could not satisfy them, and yet they were always punished and beaten for it, so that they should have beenware of it, nor did they do it more and more.
24 With this story St. Paul wants to warn all who boast of being Christians and God's people. Paul wants to warn all who boast of being Christians and God's people (as we will hear further), and this example is well imagined, so that everyone thinks and remains in the fear of God and isware of security; For God, with such terrible punishments, shows all the world terribly enough that he does not want to joke or think too well (as the world and the flesh may think), that one wants to despise or master his word under his name and glory, and out of his own presumption and trust in his own wisdom, holiness and divine gifts, follow his own good judgment, cleverness and lusts, and falsely comfort himself with such thoughts: God is not angry with you, you who are such an excellent man, so highly exalted and honored by Him above others. etc.
- For here you have heard that he did not spare all the people who came out of Egypt and so many excellent great men who were among them, not even the family of Christ in the tribe of Judah, but also punished the great rulers and nobles, in priestly and other families, most horribly in front of all the people, with whom he had done so many great and excellent miracles: Not only redeemed them bodily by Moses out of Egypt, but also baptized and sanctified them spiritually by his ministry, and gave them Christ, who talked with them, and led them, defended and helped them, and played with them as kindly as a father with his children, and yet afterwards so horribly rumbled and killed among them, because they wanted to abuse grace.
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They become proud and insist that they are God's people, Abraham's children, circumcised, and Christ alone is promised to them, therefore they cannot lack God's kingdom and grace.
(26) Now that such a terrible, horrible judgment and punishment has been passed upon the great and excellent people: "Dear, let us not be proud and decayed," says St. Paul. Paul, we who are not yet equal to them by a long shot, and may not now, at this last time, be equal to the world in such excellent gifts and great glorious miracles; but let us be mirrored by them, and let their example be a joke, that we may think, when we boast of Christ, of the forgiveness of sins, and of God's grace, that we also look on, and stay with it, and not lose again what we have received, and so fall into God's punishment and condemnation; For we have not yet passed through nor passed over to where we are to go, but are still on the way under, since we must always continue in the battle we have begun against all the journeys and hindrances that push against us. Redemption is well begun, but not yet completed in us. You have come out of Egypt, passed through the Red Sea (that is, led out of the devil's power through the baptism of Christ into God's kingdom), but you have not yet passed through the wilderness into the Promised Land, and you may still be defeated and lack salvation.
(27) God is certainly not lacking, for he has already given us his word, sacraments, grace, spirit, and gifts, which we need, and will help us again; only that we do not fall away from them, and cast grace away from us, through unbelief, ingratitude, disobedience, and contempt of his word (2c). For it is not said, as Christ says, Matt. 24:13, "He that begineth, but he that endureth to the end, the same shall be saved." Now this is what the apostle continues to say here:
All these things happened to them for an example: but it is written for a warning to us, upon whom the end of the world is come.
- when you read or hear these histories and examples of how the Jewish people in the
If you think that the punishment of the wilderness is so horrible, do not think that it is a dead history that no one is concerned about anymore. For it is not written to those who are now dead, but to us who are alive, that we should take offense at it, and regard it as an eternal example presented to the whole church; for it is just the same work and rule of God in His church from the beginning of the world to the end, just as it is always the same God's people or church. And this history is not only a picture of the church at all times, but also a large part of it (and almost the most important), which shows us how the church always stands and walks on earth, namely, that it is always wonderfully governed and preserved by God without human power and help, through various temptations, troubles, sufferings and weaknesses; and does not remain in a steady and orderly regiment, according to human wisdom, since it all depends on each other and goes after it for and for; but is tossed and scattered from time to time, weakened also among themselves by various disruptions and punishments, and the great and noblest part, which carries the name and prestige of the church, falls away, and causes such misfortune that God cannot spare, he must let such severe and terrible punishment go by rottenness or other desolation, that the smallest little group remains righteous.
(29) If these things have happened to the people whom God first chose as a nation, and if such great public miracles have been done among them, which have not been done since, what better shall we or may we expect? Yes, how much greater is our journey and cause, that we should take care and be on our guard, lest the same thing happen to us, and much worse. This is also reminded and shown to us by St. Paul himself, when he says: "It is written as a warning to us, that the end of the world is coming etc. That is, we are now in the last and most evil time, which brings with it much greater and more grievous journeys, and much more dreadful punishment; for it was foretold in the Scriptures, and prophesied by Christ and the apostles, that there would come grievous and hard times, in which there would be great apostasy from the right doctrine, and terrible and terrible punishment.
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The Church would be devastated; as, alas, both are all too horribly fulfilled by so much heresy and subsequently by Mahomet and the Papacy.
- This last time has already begun with the apostles; for after Christ's ascension we Christians are the last piece of the world, and the rest of the little group that belongs to heaven; and we Gentiles, in the midst of the great innumerable multitude of the godless wicked kind in the wide world, must also have it much worse than the Jews, who all lived under Mosiah's law and God's word, in fine outward discipline and one kind of orderly rule; and yet just at the last time, shortly before the end, when the gospel was to resound everywhere, the great multitude most of all boast of being Christians; when experience shows how highly and excellently the pope has praised his church, that apart from him there were no Christians on earth, and all the world would be obliged to hold him as the supreme head of the church on earth etc.
(31) And it is true that under him all have been baptized into Christ, called to God's kingdom, have the sacrament and the name of Christ; but what do they do? Without suppressing Christ's word and kingdom under such a glorious name and fame, and having devastated the church for more than a thousand years, and persecuting the church most horribly until this very hour; on the other hand, the great countries and kingdoms, which also wanted to be Christians and yet did not respect the faith and the right doctrine, were punished and devastated by the Turk, and in return were filled with the shameful stink and filth of Mahomet.
(32) It is indeed a great and terrible punishment, and it seems that no more terrible plague is to be feared than that which fell upon the Jewish people in the wilderness; but nevertheless it was still a physical punishment. And although so many among them fell into eternal damnation through their unbelief and contempt of God, nevertheless God's word remained with the others through Moses and the true church. But this last punishment of the last times is much more dreadful, since God lets the pure doctrine be taken away and sends powerful effects of error, so that believers may be saved.
We will have to pay for the lie and will be eternally lost if we do not accept the love of the truth, 2 Thess. 2, 10. Thus, unfortunately, we have been paid for and punished too mercifully so far, and if we are not otherwise grateful for the grace God has given us through His Word, as the last spark of light that now wants to go out, we will have to pay for it much more heavily.
Therefore, whoever stands there may well see that he does not fall.
(33) This is the conclusion and summary of how these examples are to teach us, and a sermon against the safe spirits, as there were among the Corinthians who boasted of the high apostles' disciples, who also had received the Holy Spirit, who made sects, and all that they did should be right. To such he says: No, dear brother, do not be too sure and certain that you are standing; for when you think you are standing most firmly, you are probably closest to falling, and may fall so that you cannot get up again. Those in the wilderness were such good men, and began very well, and did great things, and yet fell so horribly, and perished. Therefore, beware and do not let the devil deceive you; beware, you have the flesh at your throat, which without it fights against the spirit, and the devil as your enemy, and you are in all kinds of trouble and distress yourself, so that you do not lose again what you have received; for you have only begun and have not yet reached the end, therefore you must take care here, fight and be brave, so that you, as St. Paul says, fight for your own salvation with fear and trembling, Phil. 2:12.
None but human temptation has yet entered you; but God is faithful, who will not let you be tempted beyond your ability.
(34) Nevertheless, I must not frighten you too much, he will say, but also comfort you a little; for you have not yet had a higher temptation than from flesh and blood, and among yourselves, where one despises another and does wrong, and fornication and other troubles are involved, that is not good and fine; therefore you must see to it that you do not become a slave to one another.
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you mend your ways, lest it become worse with you; for if the devil himself should attack you rightly with false doctrine and spirituality, and high spiritual temptations, as, with God's temptation, as those and also the saints much are tempted (as St. Peter and others); then you would not be able to stand, for you
are still too weak and new untried Christians. Therefore give thanks to God, who still makes it so with you that you can bear it, and keeps over you that which is good for you, and therefore admonishes you by His word, that you take care, so that you do not fall further into temptation.
On the tenth Sunday after Trinity.
1 Cor. 12:1-11.
But of the spiritual gifts I will not restrain you, brethren. Ye know that ye were Gentiles, and went unto dumb idols, as ye were led. Therefore I make known to you that no one curses Jesus who speaks by the Spirit of God, and no one can call Jesus a Lord without the Holy Spirit. There are many gifts, but there is one Spirit. And there are diversities of offices; but there is One Lord. And there are divers powers; but there is One God, who worketh all things in all. In each one the gifts of the Spirit are manifested for the common good. To one is given by the Spirit to speak wisdom; to another to speak knowledge, according to the same Spirit; to another faith, in the same Spirit; to another the gift of healing, in the same Spirit; to another to do miracles; to another prophecy; to another discerning spirits; to another various languages; to another interpreting languages. But all these things the same one Spirit worketh, and divideth to every one his own according to his will.
(1) This epistle speaks of spiritual things, which most concern the ministry of preaching and those who preside over the church. St. Paul exhorts them how each one in his office should use the gifts he has for the benefit of others and thus serve the unity and edification of the church; for this is the sorrowful trouble, which has the most evil face in Christendom, that it does not remain without division and ruthlessness; at which then especially the wisest and best in the world are offended, and cry out: Yes, if the doctrine were right, they themselves would remain one. But now they envy, bite and devour each other. For although the world carries its own great beam in its eye, it cannot leave our splinter undirected to adorn itself with it, as if it were pure and beautiful.
2 Well, we can't help it. "There must be breeds among you," says St. Paul 1 Cor. 11:19, "so that those who are righteous may be revealed." Where God's Word
The devil must always build his tabernacles and whorehouses next to God's temple and church with his hordes; as he did in Paradise the first time, and in Adam's house, where he had only built a church by himself; so he has done ever since and will probably remain so from now on. Whoever now will take offense at this, or whoever will soon judge, when he sees such a thing, that there is no church there, will in the end lack both the church and Christ. For you will find no church so pure that all teach or believe and live in harmony, without any discord.
3 This also happened to St. Paul in the beautiful and famous church in the land of Achaia, in Corintho, which he himself had planted and taught there two years; but soon after, when he was gone, they began to disagree about their preachers, and to attach themselves to the persons, this one to Paulum, the other to Petrum or Apollo etc. who had taught well and in harmony, and yet, because of some
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If one had more or different gifts, could speak better, or was of greater reputation in person,' he found some who wanted to follow him alone; and among those who were preachers of the church, where one had a special gift or office, he wanted to be more and better than the others; from this had to follow disunity and discord, hatred, quarreling and envy, so that the church would suffer great damage and disruption.
4 Therefore, one must resist as much as one can against such misfortune, even if it cannot be destroyed or eradicated. For where one would not resist at all, the devil would take the upper hand and cause vain discord; but where one resists him, God nevertheless gives grace and blessing, so that some fruit and improvement follow. And even if nothing could be done, faithful preachers should not remain silent, if they do not want to be lazy hirelings who flee from the wolf, John 10:12.
5 So St. Paul also does in this text, beginning to preach about spiritual gifts and exhorting them how they should conduct themselves in them; for such gifts, the greater and more beautiful they are, the more flesh and blood is inclined to redness and its own glory. If a man understands the Scriptures well and is able to interpret them, or is able to perform miracles, he soon lets himself be thought good, and thinks that everyone should celebrate him, and wants to hang on to himself alone and let no one stand beside him, and so wants to separate the teaching or make it unequal, as if he brought something better than the others have taught, so that they must be nothing or ever small in comparison with him.
(6) Just as it happened at that time and still happens with our gospel, after it was brought to light again by God's grace, the people were properly instructed and united. Then the devil could not celebrate, he had to awaken his mob and stubborn heads, who also wanted to be praised that they were excellent people, had a great spirit, could also preach, write and interpret the Scriptures better than others (because they had learned a little from us), and pretended that it would be something that our gospel had begun and the doctrine had been purified a little, but it would still have been something that we could not have done.
not enough, one would have to reach far into it and come much higher etc. If with their teaching they cannot set another foundation, as St. Paul says in 1 Cor. 3:11, nor teach another Christ, neither does the gospel; but precisely because they pretend to teach something higher and better, they hinder the right teaching and turn it back again, so that it cannot be called continued, but rather the foundation is removed and destroyed, and the people are again led into error and blindness. That is why St. Paul begins this exhortation this way:
You know that you were Gentiles and went to the dumb idols as you were led.
(7) Hereby he reproaches them for what they were before they became Christians, so that they may think back and remember that they do not receive such gifts and what they now have of themselves nor for their worthiness and merit, lest they become proud, nor quarrel and separate because of it, or pretend to teach and do something different or better in the church; thus also giving a defeat to others who would resent that Christians should disagree among themselves.
(8) Think back, all of you, he wants to say, what were you before you came to Christ? Vain blind pagans, who had no knowledge of God, but let yourselves be led by the nose, where you were told of only one God, and all your being was nothing else but vain divided worship; since each one, wherever he turned, had to have an idol of his own, even the child in the cradle, when it sucked its mother's milk; as St. Augustine tells us, that the city of Rome alone had more than a hundred gods, in addition to one god. St. Augustine tells us that the city of Rome alone had more than four hundred gods, and built a church that still stands, called the Pantheon of old, of all the gods in the world. There you went with crowds, as you were only led, there you prayed, sacrificed, and hung your heart on vain dumb idols, which could neither teach you, advise you, comfort you, give you nor help you, and had nothing of it, neither that you were a blind, miserable, miserable, divided people, and could not resist any error, let yourselves be led by the gods.
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tear everyone apart, like a poor bunch of scattered sheep from the wolves.
- But now you have been brought out of such manifold idolatry to one right worship, enlightened by God's word, and given in Christ such glorious great gifts, understanding of the Scriptures, various languages and miraculous deeds, which the world neither has nor can bring about; that it must be seen and grasped that you have the right true God, who does not, like the dumb idols, let you go astray without a word according to your own thoughts, but speaks to you as a living God, so that you know what you should provide for him, and also works with you publicly and visibly. Therefore you should not again make divisions among yourselves in the pagan way, as you see in the great Babylon, confusion and division of the world, where no one keeps company with the other, one running to this idol and the other to that one, and everyone wants to be the best: But because ye know that ye all have one true God, and the word of God, ye ought also therefore to keep yourselves together in one faith and mind, and not to make divisions among yourselves, as though ye had divers Gods, faiths, baptisms, spirits, and salvations.
- He speaks especially close to both the smart alecks and nose-wise splinter judges of the Christians and also to the other red heads (so he says: "You went after the dumb idols, as you were led"), who quickly judge and reprove the doctrine and life of the church, because they still see in it some infirmities, or also division and inequality; yet they also see publicly that they have the pure Word of God, knowledge of Christ, a great light and understanding of God's will and grace, right consolation of consciences in all distresses, plus manifest works of the Holy Spirit; of which such untimely, self-grown smarties would not even know to say anything, if they had not seen and heard it among the little group of Christians who have God's Word and the Holy Spirit's gifts.
(11) For such also (and probably chiefly) have been such men as have let themselves be led by the nose, as they were led by the nose.
and considered delicious what they were taught and preached about how to serve God, and have been nothing but vain dumb idolaters, who have had no word of God nor testimony of their faith or deeds; but as every man devised it out of his own head, or as men thought it good, so he believed and lived, and none of them could teach anything certain or lasting, so that a heart could have been satisfied and founded and stand on it, but always fell from one to the other, where someone gave something new for worship and good doctrine etc.
- So the world from the beginning has always had vain dumb idols, in so many innumerable worships devised and raised up by men, since so many gods were worshipped and images made for them and divine honors done, which also never lived; until they also worshipped only the mere names of all kinds of misfortune, accident and pestilence, and finally also vermin, yes, even garlic and onions; And yet, when they all practiced such idolatry (as they thought great holiness) and sacrificed every one to his idol, no one could ever know nor say whether he heard him and wanted to help; for there was neither word nor testimony of divine will or work, but vain dreams and delusions of human conceit, who had devised and made such idols for himself.
(13) What have we done so far under the papacy (so that we may pull ourselves by the nose); how have we also allowed ourselves to be led, as we have been shown only by God's and the saints' names. I myself have been a pious monk and priest, I have said mass every day, and in it I have worshipped St. Barbaram, Annam, Christoffel, and other saints, more than listed in the calendar, of whom no one knew who they were; for I knew nothing of Christ, what I should comfort myself with and provide for him, I was afraid of him as of the devil himself, as he did not want to be my savior, but only a serious judge. And how much was the shameful running and walling to right dead, wooden and
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stone idols, Mary and the images of the saints; item, to the tombs and bones of the dead, which they called sanctuary; which was vain public deception, invented by impudent knaves, and yet pope and bishops confirmed it and gave indulgences for it.
Item, how much do the monks invent daily new saints, brotherhoods, Marian rosaries, Marian psalteries, crowns? etc. Summa, everything that every monk dreamed of had to be a special service, and no one asked whether there was also one Word of God. And when we had done everything, we did not know if it pleased God or not. What was different, because for the living God vain dumb idols are worshipped, which cannot talk to us, give neither certain understanding nor comfort, leave people in eternal doubt and ruin.
15 We do not have such a dead, dumb God, praise God, says St. Paul, nor do we want to have one; but we have a God who speaks and lives, gives us his certain word, and knows how he is disposed toward us and what we should provide for him, namely, that through faith in Christ we have forgiveness of sins and are his dear children, and that we have as a sign his baptism and sacrament, ministry and gifts of the Holy Spirit, by which he works in our hearts. Item, we know that our works and life in the same faith of Christ are pleasing to him, and that he will hear and help us when we complain to him of our need and weakness and call upon him.
- Where there is such understanding and faith in the hearts, there will remain unity, and certainly no one will allow himself to be led on to other various doctrines of dumb idols; but where there is disunity, sects and division, this is a sure sign that either those who cause such division do not respect or do not rightly understand certain right doctrine, and are already also skilled to let themselves be driven by all kinds of wind of doctrine, as St. Paul Eph. 4:14 says. Paul says in Eph. 4:14; as it certainly happens to these clever ones, so for the sake of some who make division in the church, the church and her
Doctrine condemn. For in this way they indicate that they themselves do not have the right, consistent, certain doctrine, and cannot show any other; they do not want to see that elsewhere, where this doctrine does not exist, there is vain blindness, and things are divided, torn apart, in so many different errors and sects, none of which is one with the other, and each wants to be better than the other; as there have been so many monastic sects, of the pope and his god, of the devil, of saints, none of which is one with the other, but each has its own way and ways and wants to be holier than the others; and yet the pope confirms all of them and gives great indulgence to such brotherhood of sects. I will remain silent as to what other disagreements there have been in the abbacy, foundations, parishes and these with the monasteries everywhere, since they have bickered, bitten and scratched with each other without interruption; as it cannot be otherwise, where one places holiness and worship in such outwardly self-conceived works and ways, and each is to be the right one and each is to like his own; since one can never be one as to which is the right and the best etc.
(17) From such divers separations and idolatries ye are now delivered, saith St. Paul. Paul, and know that you have the right word of God and faith, worship one God and Lord, have one grace and spirit and salvation, since you must not seek or practice other ways and means than those necessary for salvation: wearing white or gray caps, not eating or touching this or that; and no disparity of various outward works, persons, offices and statuses prevents unity in Christ. Therefore you should also now think that you remain in this unity, and hold firmly to it; for you should now be shrewd with your harm, so that you are wise from now on, and take care that you do not let yourselves again be led into the former blindness by such a unified mind and faith; which would certainly happen to you, if you forget such grace, and seek your own honor and glory above the doctrine and gifts you have through the Holy Spirit, and despise one another, as if you did not have one God, Christ and Spirit, but different ones. etc., who nevertheless
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cannot be other than one with all that he gives, and no one can give any other nor better gospel, baptism etc. than another. Summa: All things shall be in one Christ, or there shall be no Christ, God, Holy Spirit, grace, or salvation; as follows:
Therefore I declare to you that no one curses Jesus who speaks by the Spirit of God, and no one can call Jesus a Lord without the Spirit of God.
- Why then do you make separation and inequality in the doctrine and faith of the church, which stands on the one Christ, since you must all be one (if you are otherwise true Christians), and all at the same time, each with his gift, must praise the same; And indeed, no one can have the Holy Spirit who does not consider Him to be a Lord, much less if he condemns Him; for where you abolish the foundation, all is abolished, and there is no longer any God or Spirit, and all that you preach, teach, or do is nothing. You must know this, and may judge yourselves according to it; the second must be one: either you have accepted Christ and believed, praised and glorified him as the one and only Lord, or you have cursed him; there is no remedy here. Therefore it is easy to judge of every one who has an office to speak in Christianity, that one must not be afraid of it, or gape in doubt here or there, at this or that person or gifts, of which one is more to be held; but at this sermon, as the main part, one must see and hear what and how he says and teaches about Christ; For if he speaks from the Holy Spirit, he must certainly not curse Christ, but praise and glorify him, and if he does so, he will certainly not make a riot nor teach separation, nor give cause for it; but if not, you may certainly conclude that he is not righteous, nor speaks from the Spirit of God.
(19) So herewith he pushes the boasting and defiance of the mobs on their ministry or gifts, as if they were full of the Spirit, pretending that they want to teach the people rightly, that it is nothing with St. Paul and others, that one must listen to the other, higher apostles and turn to the same baptism.
It is not enough that one deals with nothing more than faith, sacraments and outward preaching etc. Well, he says, you may boast of a great spirit as you wish, but this is certain, that whoever speaks from the spirit will not curse Jesus etc. That is, the boasting of the Spirit will not do, but what you hold and teach about this Christ must be considered; for such must either be called cursing JEsum and being cursed, or praised and confessed for your Lord. If it is found that your teaching and preaching does not point to Christ, but pretends to something else, and yet you hope to praise the Spirit, then you already have the verdict that your spirit is not the true Holy Spirit, but a false lying spirit, which should not be heard, but cursed in the abyss of hell; as St. Paul judges Gal. 1:8: "If anyone (even an angel from heaven) preaches another gospel to you, let him be accursed."
20 For that which he here calls "cursing Jesus" is not only that one publicly blasphemes and curses Christ's name or person, as the godless Jews or pagans did, for St. Paul has nothing to do with such, and such the Corinthians did not want to be. But since among Christians they praise the Holy Spirit, and yet do not rightly preach Christ as the ground of our salvation, but leave it standing, and point to something else, which they pretend is of the Holy Spirit, and much more necessary or better than the common teaching of the Gospel. These all do nothing else in principle and in fact (though they also bear and boast the name of Christ), but condemn, reproach and curse Christ; for if one despises his word and preaching, and casts out other things in its place, by which one can obtain the Holy Spirit and eternal life, or which is no less helpful and necessary for this purpose, what is that but to revile and destroy Christ, even, as the epistle to the Hebrews Cap. 6, 6. and Cap. 10, 29., crucified again and the blood of the Son of God trampled underfoot?
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21 Christ Himself interprets the ministry and preaching of the Holy Spirit, what He should teach and speak in the church, Joh. 15, 26: "This one," He says, "will testify of Me"; item Joh. 16, 14: "This one will transfigure Me, for of Mine He will take. Let him have such a simple tongue and mouth, so that he knows nothing else to preach but the one Christ. If he is to testify of Christ and transfigure him, he must not bring up other things to obscure him and take away his glory. And whoever does this certainly does not speak from the Holy Spirit, although he has great gifts, and is called a teacher, bishop, pope, concilium, or even an apostle and angel from heaven; as, among the Corinthians, who stood to preach Christ alone, and for this pointed to the apostle's person and drew out their person, one Cepham, the other Apollo, the third Paulum etc. Just like our monasticism, which praised, honored and celebrated the name of Jesus with words, and pulled out all their lies and idolatry, when they called Mariam the mother, Annam the grandmother of Jesus and praised him for his sake; and yet, by doing so, they have torn hearts away from Christ, have turned the honor due to him alone to Mary and the saints, and teach to call them mediators and intercessors, who should protect and guard us from the devil at the hour of death etc. That is, to put a dumb idol in Christ's place (for no saints have ever spoken such things, much less commanded them in God's word), and thus to revile and curse Christ.
- Such cursing of Christ is practiced by the pope in his whole regiment, of which he boasts that it is the Christian church, therefore they certainly also have the Holy Spirit, and what they set and order must be kept; no one can bring them away from it; they vainly boast of the Spirit, and yet underneath it is vain cursing, not only of the person of Christ, but of his word and sacraments: Because they publicly condemn the doctrine of the Gospel, that we have forgiveness of sins in Christ alone, without our merit, item, the use of the Sacrament according to Christ's command and order, and call it heresy, and murder people for it. And summa, the pope
has nothing to curse in our doctrine, except JEsum Christ, who is the foundation and head of it in his Word and Sacrament. Other mobs, such as Anabaptists and their kind, what do they do but profane and blaspheme the baptism and sacrament of Christ? precisely in that they pretend that external word and sacrament are of no use to the soul, that the spirit alone must do it etc. Against this you have once again the certain judgment for the strength of your faith, that such a mob of the pope and others is not the church of Christ, as it boasts, but the devil's damned mob; for the true church, as the pious bride of Christ, will certainly not be able to curse Christ nor persecute his word. And let no one be moved to boast much and greatly of Christ, as the false apostles also did, that they were disciples of the true apostles of Christ, and that some had seen Christ himself. For Christ himself warned us of such when he said Matth. 24, 5. 24: "Many will come and do miracles in my name" etc., item Matth. 7, 21: "Not all who say to me, Lord, Lord, will enter the kingdom of heaven" etc.
(23) This is also the meaning of the other part, as St. Paul says: "No one can call Jesus a Lord without the Holy Spirit. "To call JEsum a Lord" is to profess to be his servant, and to seek his honor alone, as one sent by him, or having his word and command. For he speaks here chiefly of the office which preaches of Christ and brings his command; where such an office goes and points to Christ (as to the Lord), that is certainly preaching of the Holy Spirit, though he who conducts such an office does not have the Holy Spirit for his person; for the office is without means of the Holy Spirit. And this is not hypocrisy and deceit, but honesty and sincerity, if you want to be sure that you are Christ's preacher or apostle and preach His word; you will not do this except through the Holy Spirit.
(24) Likewise, that every Christian in his work or position may call Christ his Lord with earnestness, that is, may certainly conclude that he serves Him thereby; this also may be done.
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cannot be done without the Holy Spirit. Try, whoever will, just one day, from morning to evening, whether he can always say that what he is doing is God's and Christ's servant. Ask your own heart, where you preach or hear a sermon, baptize a child or stand at the baptism, or do your work at home in your profession and occupation, whether it has such faith that it can boast of it without doubt (not out of hypocrisy or habit) and, if it were necessary, die on it, that you serve Christ with it and please him with it? for all this is called calling Christ a Lord. For you will certainly often feel your heart doubting and wriggling about this.
(25) In the papacy we are even prevented from this, even deterred by their damned doctrine of doubt, so that no one can or should say: I know that I am a servant of Christ and that what I do is pleasing to him. Without this we are too weak in flesh and blood to receive such glory, therefore the Holy Spirit belongs to it; for reason and our own heart cries out against it: Oh! I am far too wicked and unworthy, how should I be so proud and presumptuous to boast of this Lord Jesus Christ servant? Yes, if I were as holy as St. Peter, Paul etc.
(26) I have often wondered myself about St. Ambrose, that he was so bold and used to write himself a servant of Jesus Christ in his letters; for I thought we should all be so frightened that no one (except the apostles themselves) would boast of such. Now we must all say to Christ, Thou art my Lord, and I thy servant: for I believe in thee, and mean thee with all faithfulness in thy word and sacrament; or he will not acknowledge us to be his Christians. It is also written in the first commandment: "You shall worship God, your Lord, and serve him only", Matth. 4, 10. There he demands from us, at the loss of eternal life, that we praise him for our Lord, and direct our lives so that we know that we serve him in it. Therefore St. Peter also teaches 1 Ep 4:11 that whatever is spoken or done in Christianity should not be spoken or done as our word or work, but that it should flow from him and be called
"God's word", and such work or deeds that go "out of the ability that God provides", so that in them all He may be praised. This must always be done without doubt by the Holy Spirit.
(27) Therefore the true and the false Christians, hypocrites and the red spirits, are divided on this matter, boasting excellently of the Spirit and of the divine office (2c). But the fact that there is nothing behind them proves that they do not stick to the preaching that praises Christ, but instead lead and seduce to other things, even condemn and persecute the true doctrine and faith of Christ; in addition, they have no testimony, nor can they make people certain that they themselves, or those who follow them, serve Christ. Of such you hear here St. Paul's paltry saying and judgment that they have no Holy Spirit, and are hereby already separated from the true church and Christians. Therefore he exhorts to beware of such, and wants to bring the Christians all together into one faith, under one Lord and Spirit. And now he teaches how to use the various gifts properly, in such unity, for the common service of the church.
There are many gifts, but it is One Spirit etc.
028 Before, when ye were heathen, ye had divers idolatries, and offices, and spirits; but they were all of one thing divided, and of one error and blindness. Now, on the other hand, you have all kinds of beautiful divine gifts and offices, but they are attached to one another, and they all flow, not from human pride and ability, but from the one, true God, whose power and work they are. Therefore, although such gifts, offices and powers are unequal, in one otherwise, in another so, much or little, large or small, weak or strong: But for this reason one should not separate the Spirit, God, and faith, nor make divisions, and raise up this or that one alone for the sake of his gifts, and despise the others; for they are all at the same time from One God, Lord, and Spirit, and are all given for one cause, namely, to bring people to the knowledge of the one God and to build up the church in such unity of faith.
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you should also all serve God and the Church in unity in it. This is recently the summa of the whole following text.
St. Paul puts different three pieces: "various gifts, but One Spirit"; "various offices, and One Lord"; "various powers, and One God". He undoubtedly thereby touches the article of the Trinity or three persons of the divine being, and shows that both Christ and the Holy Spirit are truly God, and yet are distinguished according to the persons from the Father and from one another; as he also says in 1 Cor. 8:5, 6: "There are many gods, and many lords; but we have One God, of whom are all things, and One Lord Jesus Christ, by whom are all things" (2c).
- So here also he distinguishes the three: One God, Lord, and Spirit, and gives each its own work, by which it shows itself: that another person is God (the Father), from whom, as the origin and first person, all powers proceed; another, the Lord, that is, Christ, the Son of God, from whom, as the head of the church, all offices proceed; another, of the Spirit, who works and distributes all gifts in the Church; and yet these three are all of one divine, omnipotent, eternal Being, so that they are all called after the same three and are truly one, as God must be an inseparable Being. For it is said of each one in particular what is due to the one divine majesty alone. For as He is the true God, from whom are all powers, not only what is done in the church, but in all creatures: so also the Lord, from whom are all offices, likewise also the Spirit, who gives all gifts, must be true God. For no creature has the right to give spiritual offices and spiritual gifts, nor is anyone able to do so, except God alone. And yet the three, God, the Lord and the Spirit, are not different gods, but one divine being: the Lord is no other God than God the Father; the Spirit is no other either, but both God and Lord. But more is said about this elsewhere.
- What the gifts are and are called, he tells here himself, as, speaking of wisdom, of knowledge, prophecy, distinguishing the spirits.
The teaching of wisdom, languages and interpretation, special gifts of faith; item, to perform miracles etc. "Speaking of wisdom" is the name of the teaching that teaches to know God, and shows what His will, counsel and opinion is, comprehending all the articles, what to believe, how to become righteous before God etc. Of which the world knows nothing at all, and is the noblest and highest gift of the spirit. "To speak of knowledge" is called the doctrine that tells of the outward life and nature of Christians, how one should conduct oneself in it toward everyone, that one should use the doctrine correctly, as is necessary or useful according to each time and person, and in it act wisely both toward the weak and the strong, the stupid and the obstinate etc. "Divination" is to interpret and interpret the Scriptures rightly, and from them to prove mightily the doctrine of faith, and to overthrow false doctrine; item, by the same to admonish, admonish, or strengthen and comfort the people, with indication of future wrath, punishment and vengeance upon the unbelieving and disobedient, and again of divine help and reward against the faithful and pious; as the prophets have done from God's word, both of the law and the promises.
32 St. Paul speaks here of such gifts, which are not given to everyone in general, but to some, and to one differently than to another; as he says: "To one another faith, to another miracles, to another prophecy" etc. Therefore faith here is not called the common faith in Christ, by which one is justified before God and obtains forgiveness of sins; for the same must be in all Christians, even though they do not have the but gifts, as he here tells; but he thus calls a special virtue or power of the Spirit, which he works in the church, so that some can do great, excellent things out of great undoubted courage; as of this St. Paul afterwards says in 1 Corinthians etc. Paul also speaks of this in 1 Cor. 13, v. 2: "If I had all faith, I could also move mountains" etc. For to do this, of course, requires a great, strong, certain faith, which without all wavering and doubting, freshly and with great courage does something special for the name and power of Christ, although it may well be that such a one for his own person does not have the right repentance nor the right courage to do it.
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who has right faith, forgiveness of sins and grace in Christ, but is a hypocrite and a false saint; as Christ says Matth. 7:22: "Many will say to me in that day, 'Lord, Lord, have we not prophesied in your name? Have we not cast out devils in thy name? Have we not done many deeds in your name?" etc. For this is true, that such gifts and deeds are certainly done in the name of Christ, and are given to none but the church of Christ, and yet the persons having them are not all righteous, but may well be false Christians; for such is not of the persons, but of the ministry or effect of the Spirit given to the church, that in the ministry, and on account of the church, they do many and great things, which profit not themselves, but others.
(33) Of all these he says, "There are many gifts, but one Spirit," warning that no sect be made concerning them, for the same Spirit works both through him who has few and few gifts and through him who has the greatest and most. Now as it is with the gifts, so it is also with the powers and offices.
34 "Powers" are the works that God performs through some in particular, so that they do and accomplish something great that is not done by others; as that he gives St. Paul, that he goes much further with his preaching ministry, converts many more people, performs more miracles and produces more fruit than other apostles etc. As he says of himself that by God's grace he has worked more than all the others. 1 Cor. 15, 10.
(35) What "offices" are is easy to understand; for an office is called an ordered thing, which must be in every government, that it may have divers appointed and commanded works, by reason of him that hath the rule, or of a whole congregation, to minister to others. So also in the church there are various offices, as that one is an apostle, another an evangelist, another a teacher, as St. Paul tells Eph. 4, 11; item, as he says Cap. 14, 26 in this epistle, that one has the office to read the Scriptures in various languages, the other to interpret and interpret; as it was then ordered in
of the church; so now and are ordered and distinguished offices: pastors, preachers, ministers or priests who hear confessions, pass sacrament etc.
(36) Such offices cannot and should not be held and exercised by all Christians in common, but only by those who are commanded to do so; for this reason they are distinguished from the other two things, which he calls "powers" and "gifts"; for there have always been many in Christendom who have had the Holy Spirit, but who have not held such offices, as also virgins and women, Agnes, Anastasia etc., and many martyrs, many of whom also performed miracles and had other gifts. Although it is true that both gifts and powers are given primarily for the sake of the offices in Christendom. For in order that they (especially the ministry of preaching, which is the highest and most noble) may be led and carried out, there must also be people who are skilled before others, who understand and interpret the Scriptures, who know the languages and can speak etc. So also the powers or deeds that God works must be included, so that they create and accomplish something; and so all three pieces come together about one divine government in the church, that Christ is the Lord of whom the offices are, and orders and maintains them, and to this God gives His powers and the Holy Spirit His gifts.
(37) But because these offices are also diverse and unequal (like gifts), one greater, the other less, as: an apostle is more than a teacher or interpreter; baptizing is less than preaching: yet let it be known and seen, saith St. Paul, that they are all of one Lord, and he that hath one greater or higher office shall not be thought better, nor despise another; but know that they all serve one Lord. Paul, that they are all of one Lord, and that he who has a greater or higher office does not for that reason think himself better or despise others; but know that they all serve one Lord, the least as well as the greatest, and that he who is in a lesser office is not for that reason less with his Lord, and again that he who has a higher office is not for that reason more before him; For he is and always will be One Lord of all at once, and one as well as the other is his order and command; therefore he will not have any division or sect made over such, but
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Rather, by such various gifts, offices etc. have promoted unity.
(38) If I preach, and thou hear, there is not one gift or ministry: but yet thou serveest Christ by hearing, as well as I by preaching; for it is one Christ that preacheth by thee or by another, transfiguring the Scriptures, baptizing, comforting, etc., and all proceeding from the order and commandment of him, who commanded me both to hear his word, and to preach unto thee, and in one faith and spirit; and here all praise one Lord at the same time. Thou sayest, The word which I hear is the true word of God: so I, as a preacher, also say and prove the same. Thus, when I baptize, administer and absolve sacraments, and you receive or accept them, we are both in the service of one Lord and carry out his command, and we act in unity and harmony, although I and you are two different things according to the office and gifts.
- Now this is the art of Christians and the most important thing that separates them from the Gentiles, that they know and recognize that such gifts, offices and powers are of God and of the Lord Christ and the Holy Spirit; For the world does not recognize and see these things, although it also has God's gifts, and has no need of all His creatures, except as a sow that runs to her trough and falls in with all fours, thinks no more than how she eats and burrows in it, cannot even lift up her eyes or thoughts where she got it from and to whom she should give thanks for it. That such a person, if he is not a Christian, will be very cattle-like and filthy in the sight of God, and the world will be no different than a great pigsty, so that he will not ask for God's kingdom, nor think to thank Him for His rich goods and gifts in body and soul; but will only seek their trough and trumpery, on which they will lie as sows for slaughter; as Jeremiah Cap. 12, 3. says of the wicked, who pursue the pious with great fortune: "Thou lettest them go free as sheep to be slain, and spavest them to be seasoned."
40 So he gives to some great kingdoms, riches, land, house, cellar and ground full, and makes them great and fat; but when the sow is well fattened and fat enough
If a sow is a pig, then they scramble for bacon and sausages, and a bacon cutter and sausage maker comes and slaughters such a sow in its pen, devastating the land and the people and turning everything upside down. For they wanted to be sows and nothing else, therefore they must also be executed like sows. Even though the world hears and sees such punishment, it still continues because it can, until the slaughterer also comes upon it; for the sow remains a sow, and has the gift that even though another is slaughtered before its eyes, it still remains safely above its trough and asks nothing about it.
(41) But the Christians, though they must live among such sows, and be trampled under their feet and thrust with their trunks for a time, yet have they another excellent glory, that they may lift up their eyes and rightly behold both their Lord and his gifts. Therefore they do not belong to the slaughterhouse, but know that they are children of God, and are adorned by him with graces and gifts, not only temporally, but because he has given them body and life, which they did not have of themselves, he will also continue to give them what they need, and also provide for them forever.
These can regard God's gifts, even if they are considered the least, as quite precious and valuable, not only for the sake of him who gave them, but also according to what they are in themselves; for there is no one who recognizes even the bodily gifts of God, who solves the good of the whole world with one eye, nor a lesser part of his body: but how much higher and more precious are the spiritual gifts, of which St. Paul speaks here, which are given to us for eternal life! It does not seem so when a child is baptized, or a sorrowful man is absolved from sins; but if one could rightly look at it, and strike out both the office and the treasure that is given, then the office, power, and all the goods that the world has, of all kings and emperors, are nothing compared to it.
- If you look at the person of the Baptist (who may be a poor woman) and the one who is baptized, it is very small; for the person of man does not create or make anything glorious here; but he who
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is called one God, one Lord and one Spirit, because of which the office and power of the same is so great, above all emperors, kings and lords, however small the person. For by it souls are wrested from the devil, snatched out of hell, and made eternal saints and blessed. Person and office may be called small, but it is nevertheless God's office, who is not a small man, but more than a hundred thousand world, and works such a thing, which the world cannot comprehend and all angels are not able to give. For though all creatures put together, they could not baptize; and if all the world together should baptize one little child, it would not help it, unless this Lord and God had commanded it. Let the Turk be a thousand times stronger and more powerful than he is now; yet with all his goods, land and people, he cannot absolve himself or any man of the slightest sin, nor can he absolve anyone: God has forgiven your sin; for he does not have the gift, office or work (nor does he know anything about it), which are God's alone, and yet are performed by man's mouth and hands.
44 For this reason St. Paul praises and glorifies that God works and gives such great things in Christianity, so that they may recognize them and thank Him for them, and that in them they may humbly serve one another in the same faith and love, and that each one may learn to praise gloriously when he sees such ministries, gifts and works in the church, and hold them as high as he holds God Himself to be. For if he had not ordered and given them himself, no one would have any.
How have we "raised and lifted up our own deeds, pilgrimage and lurking to the dead in the wilderness, monasteries, ropes and caps etc. But what good did it do and what did we get out of it when we had been walking for so long that our heels were bleeding, watching, fasting and torturing ourselves to death? It may well be called a holy estate, divine life; but it is not called God's gift, work or ministry: therefore there is no God, Lord or Spirit in it. For he has neither named it nor confirmed it anywhere, but we have devised it of ourselves: therefore may
We reward and help ourselves for this; from him we can neither boast nor comfort ourselves in this. But here you can comfortably boast and say: That I am baptized, absolved etc., this has not been conceived nor ordained by me nor by any other man, but by my Lord Christ; for there is his command, that he ordained such ministry: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost," Matt. 28:19. Upon this ministry, work, and gifts, I can boast and defy the devil and his gates of hell in faith, for I should not be able to stand against him for a moment; for he is not afraid of me nor of my works, though I may boast: I have lived seventy years in holy orders, serving God all days and hours, praying, fasting etc.
Here he drags both person and works into the abyss of hell, as he finds them. For if he asks where God commanded or instituted such things, you can no longer answer. But if he hears you boast of God's word and command out of certain faith: I have received baptism and absolution from Christ my Lord, of that I am certain; item, which I do, I do by his command and power: then he must soon let go of you, and flees not your person or deed, but Christ's ministry and gift, which he finds in you.
47 St. Paul reproaches us with this. St. Paul reproaches us for learning to recognize what we Christians have from God in these three things before all men on earth, so that we may also become grateful for them, and so use them in Christian love, that whoever has such gifts may serve others with them, and that each one may give glory to God in the gifts he sees given to another, and hold them dear and valuable, as they are called, not our deeds, work or skill, but God's offices, powers and gifts. This is not a small evil thing, as it seems to the world (because it does not bring great splendor and glory); for he does not give mere pennies, or numb nuts and empty husks; but what he does and gives to his church must work such an unspeakable thing, by which souls are brought and set from the devil's jaws to eternal life and glory.
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On the eleventh Sunday after Trinity.
1 Cor. 15, 1-10.
But I remind you, brethren, of the gospel which I preached to you, which you also received, in which also you stand, by which also you are saved, in which form I preached it to you, if you kept it, unless you believed it in vain. For I have given you first of all that which I also received, that Christ died for our sins according to the Scriptures; and that he was buried, and that he rose again the third day according to the Scriptures; and that he was seen of Cephas, and after that of the twelve; and after that he was seen of more than five hundred brethren at once, many of whom are yet alive, but some have fallen asleep. Then he was seen by Jacob, then by all the apostles, and last of all by me, who was born prematurely. For I am the least of the apostles, as I am not worthy to be called an apostle, because I have persecuted the church of God. But by the grace of God I am what I am, and His grace toward me has not been in vain; but I have labored much more than they all; not I, but the grace of God which is with me.
This epistle is abundantly interpreted in the sermons on this whole chapter, especially in the past; whoever wants to, may read it there. It speaks entirely of the resurrection of the dead, which is why it should be read and acted upon around Easter. But the fact that it was arranged for this Sunday seems to be due to the fact that the last part rhymes with the Gospel of this Sunday: St. John the Baptist is the first to say this.
Paul, though he was a high apostle, and had labored more in his ministry than all the rest; yet he does not boast of his own work, like the hopeful Pharisee, but, like the poor publican, confesses his sin and unworthiness, and what he is, ascribes to God's grace alone, who, being a persecutor, made him a Christian and an apostle.
On the twelfth Sunday after Trinity.
2 Cor. 3:4-11.
But we have such confidence in God through Christ. Not that we are able of ourselves to think anything but of ourselves; but that we are able is of God. Who also hath made us able to do the ministry of the New Testament, not of the letter, but of the Spirit. For the letter killeth, but the Spirit quickeneth. But if the ministry which killeth by letters, and is formed in stones, had clearness, so that the children of Israel could not look upon the face of Moses for the clearness of his countenance, which ceaseth: how much more shall not the ministry which giveth the Spirit have clearness? For if the ministry that preaches condemnation has clarity, much more does the ministry that preaches righteousness have abundant clarity. For even that part which was glorified is not to be regarded as clarity in comparison with this exuberant clarity. For if that had clarity, which ceases; much more shall that have clarity, which abides.
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1 This epistle reads quite strangely to those who are not accustomed to the Scriptures and St. Paul's sayings, so that an inexperienced ear and heart cannot direct itself to it; just as it has not been understood at all in the papacy, even though the words have been read.
(2) But in order that we may come to this, we must first grasp the sum of what St. Paul wants to say; that is, that he wants to praise and glorify the ministry and the preaching of the gospel, which he leads, against the false apostles' and preachers' vain boasting of their spirit and their special art and gifts. As it especially happened to him in this church at Corinth, which he had converted by his mouth and brought to the faith of Christ, that soon after his departure the devil led his ruthlessness among them, by which they were turned away from such right understanding and sense and were misled to other things. He had to contend with these and directed his two epistles to keep the Corinthians on the right path, so that they would stick to the pure doctrine they received from him and beware of such false spirits. And almost the main cause that moved him to write this other epistle was that he must boast of his apostleship and preaching, imagining to put down the others' boasts, which they pretend with great words and appearances.
- This he begins shortly before this text and thus comes to the conclusion that he speaks gloriously of the preaching ministry of the Gospel, and sets it against each other and holds the two kinds of offices or sermons that one can preach in the church (where one wants to preach God's word in a different way, and not false humanity and the doctrine of devils), one of the Old Testament, the other of the New Testament, or the office of Moses and the law, and the preaching ministry of the Gospel of Christ; shows what this glory and power is in comparison to the other, which is also God's word, so that he repels the seductive spirits' preaching and pretending, who (as he said the other day) counterfeit God's word, boast much about God's law when they do it best, but do not teach its right use, but only lead away from the faith of Christ on their own merits.
4 But he takes these words from the previous one, which he began in the third chapter; therefore they must be brought up, since he says in vv. 1-3: "Do we then again begin to praise ourselves, or do we, like some, need letters of praise to you, or letters of praise from you? Ye are our epistle, written in our hearts, to be known and read of all men, who have been made manifest that ye are an epistle of Christ, prepared by the ministry of preaching, and written by us: not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart." We do not desire, I and my fellow apostles and assistants," he says, "letters and seals, that we may be prescribed by others to you or through you to others, so that we may be regarded by you or other churches and deceive the people; as the false apostles do, and are still doing by many, who also issue letters and testimonies from righteous preachers and churches, and then start their rioting to be believed. We, praise God, have no need of such letters, nor should you worry that we might deceive you with them. For you yourselves are the letter which we ourselves have made, and may boast of it and present it before everyone; for it is public and known that you have been taught by us and brought to Christ through our preaching ministry.
(5) For this public work and testimony, that they themselves may know how he hath made them a church by his preaching ministry, he calleth them an epistle written by himself, not with ink, or rubrics, nor on paper, or wood, nor graven in hard stone, as Moses laid his ten commandments on tables of stone before the people; but in their fleshy soft hearts with the Holy Ghost. This is the ink or writing, yes, even the scribe himself; but the stylus or pen and the hand of the scribe is the preaching ministry of St. Paul.
(6) Now such talk of the letter and writing is taken from the Scripture way; for so also Moses commands Deut. 6:6, 8, 9, and Cap. 11:18, that they are to write the
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Write ten commandments wherever they go and wherever they stand, on the posts and doors of their houses, and keep them always before their eyes and in their hearts; item Prov. 7:2, 3. Solomon says: "Keep my commandments and my law as the apple of your eye, bind them on your fingers, and write them on the tablet of your heart. For he speaks like a father to his child when he commands him to keep something most diligently, saying, "Dear child, remember this and do not forget; item: keep this in your heart. Thus also God speaks in the prophet Jeremiah Cap. 31, 33: "I will put my law in their mind, and in their heart I will write it." Here the heart of man is called a letter, or a tablet, or a book, on which is written the word that is preached, and the heart is to grasp it and keep it firmly. So also, says St. Paul, through our preaching ministry we have written a little book or letter in your hearts, that you may believe in God the Father, Son and Holy Spirit, and know that through Christ you are redeemed and saved etc. This is the writing that is in your hearts, which are letters, not painted with ink nor chalk, but living thoughts, flames and movement of the heart.
- It is also to be noted in these words that he says of his preaching ministry that they are prepared by it and their hearts are written, that they are a living letter of Christ, against the enthusiasts dream and blindness, who seek the Holy Spirit without the oral word, and dream themselves, if they creep into a corner and want to take hold of the Spirit with their thoughts, reject the people of the preached word or outward preaching ministry, of which St. Paul says that the Spirit works in their hearts through his preaching. Paul says that the Spirit works in their hearts through his preaching, so that Christ lives and is powerful etc. From these words he now breaks out and begins to praise the preaching ministry, holding Mosi's letter or sermon and his or the apostles' against each other, and now continues to speak:
Such confidence we have in God through Christ; not that we are able to think anything of ourselves, as of ourselves; but that we do anything is of God.
(8) He stings and lashes out at the false apostles and preachers, for he is deadly hostile to those who say and pretend great things that they themselves do not have, do not have, and are not able to do, who boast of their great spirit and want to advise and help all the world, who boast that they can think up something new, and that what they dream up in their heads will only be a supremely heavenly thing, just as our papal and monastic dreams have been up to now. We do not do this, he says, we do not trust and build on ourselves or our wisdom and efficiency, nor do we preach what we ourselves have devised; but we insist and trust in this through Christ before God, that we have made you a divine letter, and have written in your heart not our thoughts but God's word. By this we do not boast of our own work and ability, but of Him who required us for such a ministry and made us capable of it; from Him is all that you have heard and believed.
(9) For this is the glory of every preacher, that he may be sure, and that his heart may stand in confidence, and say, I have this confidence and courage in God in Christ, that my doctrine and preaching is truly the word of God; so also, when he holds other offices in the church, baptizes a child, absolves and comforts a sinner, it must be done in this certain confidence that it is Christ's command.
(10) Whoever cannot boast of this, and yet wants to teach and govern in the church, it would be better for him, as Christ said Matth. 18:6. He preaches and creates nothing but the devil's lies and death; just as up to now our popes, when they had taught long and much, invented and done themselves, by which they thought they would be saved, their hearts and thoughts were always in such doubt: Who knows whether it pleases God or not? Thus, the doctrine and work of all heretics and heretical spirits is certainly not such trust in Christ, but only to promote their doctrine with their own glory, and with sought-after praise and praise of the people.
11 "We are not capable," he says, "of
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to think anything of ourselves than of ourselves." He speaks all this, as I said, against the false spirits, who consider themselves so excellently capable and specially created and chosen to help people; what they say and do is supposed to work miracles.
(12) But we know that we are of the same clay and loam of which they are made, indeed, we have a greater calling from God; yet we cannot boast that we are able to do anything of ourselves to advise or help people, nor even to think to help them. For it is not our thing, nor our ability, nor has it flowed out of our head, concerning this matter, how to stand before God and come to eternal life. In other things, as far as life and being are concerned, you may boast and pretend what your reason teaches you and what you can think out of your head, such as how to make shoes and clothes, how to govern house, farm, and cattle; there exercise your thoughts as much as you can, so that the cloth or leather can be stretched and cut, as the tailor or cobbler thinks. But in these spiritual things, there truly do not belong human thoughts, but other thoughts, art and ability, which God himself shows and gives through his word.
For by what man has it ever been conceived or fathomed that three persons of the eternal divine being are one God, and the other person, the Son of God, had to become man, born of a virgin, and no other way to life could have been possible, except that he would have been crucified for us. Of course, it would never have been heard nor preached, and would never be experienced, learned nor believed in eternity, unless God Himself revealed it.
This is why they are great blind fools and peevish people who want to boast about themselves in this high activity, and think that the people are helped by it, when they preach what they have come up with or thought up; just as until now in the church everyone has taught and brought up what seemed good to him, the monks and priests have daily added new saints, pilgrimages, special prayers, works, and so on.
and sacrifice, to redeem sin, to deliver souls from purgatory etc. These are not such people who have their trust in God through Christ; but defy both God and Christ, and put and write nothing but vain devil's filth and lies in men's hearts, in which Christ alone should be; nor do they think that they alone are capable of everything that should be taught and done, even grown doctors and saints, who, without God and Christ, can do everything with each other.
But that we are capable, that is from God.
- Of ourselves, that is, out of our wisdom and strength, we cannot accomplish, find, or teach, so that we can advise and help ourselves or others; but that we may create something good among you and write it in your hearts through our preaching, that is God's own work, who gives us such things to speak in our hearts and mouths and also presses them into your hearts through the Holy Spirit; Therefore we cannot ascribe any of this to ourselves, nor seek our own glory with it, as the self-taught and trusting spirits do; but must give glory to God alone, and boast that by his grace and power he is working in you through the ministry he has given us for your salvation.
(16) He says all this so that nothing should be preached or done in the church except what is certainly God's word, for it is not valid here to act or do anything at man's discretion; no man should be able to do anything here, no thought or power should be valid, except what comes from God Himself; as St. Peter also says in his first epistle, Cap. 4, 11: "Whoever speaks, let him speak it as the word of God; whoever has an office, let him do it as from the ability that God gives." Summa, he that will be wise, and boast of great skill, gifts, and power, let him do it in other things; but here let him stay at home, and let his boasting and pretending stand; for it is not to be seen what thou canst or art, but that the poor souls may be sure how they have God's word and works with them, that they may be saved.
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Who also hath made us able to do the ministry of the New Testament, not of the letter, but of the Spirit: for the letter killeth, but the Spirit quickeneth.
(17) Then he begins to praise the ministry of the gospel and its power against the fame of the false apostles and all other doctrine, including the law of God: "We are not competent, and have nothing to praise from human activity, for this is and creates nothing, even if it strives for the highest, according to what God's law itself teaches and requires. But we have much better to boast of, which is not our doing, but that we have been made competent by God for an excellent ministry, which is called the New Testament; which is not only high, and far better than anything men can teach and give out of their wisdom, art, and ability, but also more glorious than the preaching and ministry, which is called the Old Testament, given beforehand to the Jews through Moses. For this is such a ministry, which not only, like other doctrine, abides in the word that is taught or given, but the Holy Spirit also works through it in the heart; therefore he calls it "not a ministry of the letter, but of the Spirit. "etc.
This text, of the spirit and the letter, has been an unknown language among us, and has been perverted and faded by our human condition, so that I, who was supposed to be a learned doctor of the Holy Scriptures, understood nothing of it, no one could teach me, and even today the entire papacy cannot say what it says. Yes, even the ancient teachers, Origen, Jerome and others. St. Paul's opinion did not meet. Nor is it a miracle, for it is in itself a high doctrine above the understanding of men; and when reason, with its thoughts of men, comes into it, it goes astray, and knows not what to make of it; for it knows nothing more than of the law and the ten commandments, which it takes and abides by, concluding no further than this: Whoever lives and does as the Ten Commandments require, God is gracious to him; knows nothing of the sorrow of the corrupt nature, that no one is able to keep God's commandments, and all the
People are under sin and condemned, so that there was no other way to help them, except that God had to give His Son for the world and establish another sermon, so that grace and reconciliation would be proclaimed to us. Whoever does not understand this great thing of which St. Paul speaks must also lack the right understanding of his words. Rather, this has happened to us, who have left the Scriptures and St. Paul's epistles under the bench, and instead, like swine in their tears, have burrowed in our human condition; therefore we must purify ourselves again and learn to understand St. Paul's speech correctly.
19 "Letters" and "spirit" were thus understood from Origene and Hieronymo (St. Augustine is nevertheless somewhat included), that "letter" means, as they speak, the written sense and understanding. This would not be wrongly said, if they interpreted the same words correctly. They call the written sense the narration of a story, as it lies there in the writing, according to the words, and in the understanding, which the words naturally give. But they are called spiritual sense, if one gives under the words another secret sense. As the Scripture says in Genesis 3, how the serpent persuaded the woman to eat of the fruit of the forbidden tree, and also gave her husband to bite into it etc.; this, they say, is the letter: but spirit is the spiritual interpretation, that the serpent interprets the evil temptation, which provokes to sin. The woman is the carnal sensuality, in which such temptations and irritations are stirred and felt; Adam, the man, is reason, the highest part, they say, of man. Where reason does not consent to the outward senses, there is no need; but where it is moved and gives its will to them, the fall is done.
- so at first Origen has played in the Scriptures and many others have followed, that this is considered the highest art, who only could make such deutels much, and therewith fill the church; have in the St. Paulo want to imitate, who there Gal. 4, 22. 23. 24. interprets the story that Abraham has had two sons, one from
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of the free women or women of the house, the other of the maidservants, so that the two women are the two testaments (says St. Paul); the one that makes only servants (which is just what he calls here the office of the letter), the other that leads to freedom, or (as he says here) the office of the Spirit, which makes alive; and the two sons are the two kinds of people or nations, one of which abides by the law alone, the other grasps and believes the gospel. This is indeed another interpretation, for the history and the text in itself is, as St. Paul himself says, an allegoria, that is, a hidden speech or secret interpretation; but he does not say that therefore the text in itself is the letter that kills, and the allegoria or secret interpretation is the spirit, as they pretend everywhere in Scripture: The text or history in itself is nothing but a dead letter, but its interpretation is the spirit; and yet they have led such interpretation no further than to the doctrine of the law, which is nothing else than the very thing St. Paul calls the letter.
(21) For he uses the word "letter" equally contemptuously of the law (which is also the word of God) against the ministry and preaching of the gospel; thus calling the teaching of the Ten Commandments, how to be obedient to God, to honor father and mother, to love one's neighbor etc., and thus also all the best teaching that is in all books and schools or sermons etc. For the word "letters" he calls everything that is taught, ordered, written, so that it remains word or writing, or even thoughts that can be painted, written, spoken, but not written in the heart or live in the heart; as there is the whole Law of Moses or Ten Commandments (which is the highest doctrine), they are read, heard or thought; as when I sit and think of the first commandment: Thou shalt not have other gods, and so on the other, third etc., I may read, write, speak, and strive with all my senses, as when I hear the commandment of Caesar or of the sovereign, saying, Thou shalt do this, and thou shalt not do that. This is what St. Paul calls everything the "letter" or, as we have otherwise called it, a written sense.
- On the other hand, there is another teaching or sermon, which he calls the "ministry of the New Testament" and "of the Spirit", which does not teach you what you should do (for you have heard that before); but shows you what God wants to do and give you, and has already done, by giving His Son, Christ, for us, because we were under God's wrath and condemnation for our disobedience to the law, which no man fulfills, that He paid for our sins, reconciled God, and gave us His righteousness etc. There you hear nothing of what we have done, but of the works of Christ, who alone was born of a virgin, died for sin, and rose from the dead, which no other man could have done. This is the preaching that is revealed through the Holy Spirit alone, and brings the Holy Spirit with Him, so that He works through it in the hearts of men who hear and accept this preaching; therefore it is called a ministry or preaching of the Spirit.
- With these two words, "letter" and "spirit," he wants to form the two kinds of sermons in contrast to each other, and to further emphasize his ministry and its benefit, in contrast to the other, to all who boast of excellent teachers and great spirit; for he speaks so diligently that he does not call the two sermons by their names, law and gospel; but gives each the name of its work, as it creates: Gives the gospel a very glorious name, that he calls it "a ministry of the Spirit"; again, names the law shamefully, as if he did not want to do it the honor, that he nevertheless called it God's law or commandment, as it is, and he himself afterwards confesses that it was given with great glory to Most and commanded to the children of Israel.
24 Why does he do this? Should one despise God's law or not keep it? Is it not a fine thing and piety to live chastely and honestly? which God planted in reason and all books praise and the world must be ruled by. Answer: St. Paul is to do everything possible to put down the fame and pretensions of false preachers, and to teach them to rightly understand and apply the power of his preaching of the Gospel.
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When the Jews speak highly of the law of Moses, that they have received the law from God, written on two tables of stone, and likewise all learned, holy preachers of the law, lawyers etc. boast that they have done much, lived etc.; what is all this against the preaching of the gospel? It may be called a fine sermon and well taught; but it is no more than taught and spoken or written. In these words it remains: "You shall love God with all your heart"; item, "your neighbor as yourself", Luc. 10, 27., nothing more comes of it; and if it is long and much done and lived, it is nothing done, and is nothing more than a lifeless husk without peas and a shell without a kernel.
(25) For it is impossible to keep the law without Christ, unless a man must be outwardly pious for the sake of honor or good, or for fear of punishment. For where God's grace in Christ is not recognized, the heart cannot turn to God, nor trust Him, nor have love and desire for His commandments, but only strives against them; for nature cannot be willingly compelled, and no one likes to be imprisoned in chains; and where he must duck and break under the executioner's sword or rod and punishment, he has no will to do so, is only more inflamed against the law, and his heart always stands thus: Oh, that I would only steal, rob, and be stingy freely. To follow my lust etc.; and where it is forcibly refused, he would rather that there were no law nor God etc. This still happens in the essence, where one drives the doctrine on the outward man, and yet forces a bodily discipline out of it.
But such disobedience shows itself much more horribly inwardly, when the heart is rightly struck with the law, since it must stand before God's judgment and feel the sentence of condemnation pass over it; as we will hear in the following passage, where the apostle says: "The letter kills. There we first find the right great knots, how nature rages against the law and rages with the inward vices and fruits of the sea and enmity against the law, since it must stand before God and be condemned.
flees and is terribly angry against God's judgment, begins to dispute whether he rules rightly, that is, whether he is the right God, and with such thoughts falls deeper and deeper into doubt, murmuring, impatience, until at last (if she is not helped again by the gospel) she even despairs, like Judas or Saul, and goes out with blasphemy and cursing against God and all creatures. This is what St. Paul calls Rom. 7, 8, especially the sins that are stirred up in the heart of man by the law and that kill man.
- See, here you can see why the law is called the "letter", that is, such a teaching, which, although it is fine and good, remains only by heart, does not come into the heart, so that it would be prayed and done in it; For nature is so evil that it will not and cannot conform to the law, and the human race is so corrupt that no one can be found who does not transgress all God's commandments, even if God's wrath and eternal damnation are preached and held up to him daily; indeed, if he is rightly pressed with it, he only begins to rage against it all the more horribly.
(28) Therefore the sum is, that though all the commandments be brought together, and such preaching be praised and exalted to the highest degree, as it is to be praised, yet it is no more than a letter, that is, such a thing as is only taught and said, but not done. For a letter is called and is all kinds of commandment, doctrine and preaching, which remains only in the word or on paper and letter, and nothing is done after it; just as when a prince or council sends out a commandment: if it is not kept, it is and remains nothing more than an open letter, where it is written what is to be done, but nothing follows after it. So also God's commandment, because it is not kept, even though it is the highest doctrine and God's eternal will, it must nevertheless suffer to be made into a mere empty letter or empty shell, since it brings neither life nor salvation without heart and fruit, and may well be called a right tablet, that is, in which it is written and shown, not what one does, but what one does not do, and, as the world says, a master's commandment, which remains unkept and undone. So it has also St. Augu-
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stinus, and said about Psalm 17: What is law without grace, but letter without spirit? For nature cannot and cannot keep it, where Christ is not there with his grace.
29 Again, when St. Paul calls the gospel "a ministry of the Spirit," he does so to indicate its power, because it works much differently than the law in the hearts of men, namely, that it brings with it the Holy Spirit and makes another heart. For when a man, driven into terror and fear by the preaching of the law, hears this preaching, which no longer tells him what God demands of him, but what He has done for him, and does not point to his works, but to Christ, and tells him to believe and be sure that He will forgive him his sin for the sake of His Son and accept him as His child. Such a sermon, when a man accepts and believes it, immediately straightens his heart and gives him comfort, so that he no longer flees from God, but turns to Him; and because he finds and feels such grace and mercy in Him, he begins to love Him again; he begins to call upon Him from the heart, and to think of Him as his dear God and to honor Him. And the more such faith and comfort is strengthened, the more the desire and love for his commandments and obedience increases; for this God always wants to have the word of the Gospel driven to awaken the human heart so that it recognizes this and remembers the great grace and good deeds of God, and thus the Holy Spirit becomes stronger and stronger. Behold, all this is not the law's or man's power and work, but a new heavenly power of the Holy Spirit, who presses Christ with His works into the heart, and makes of it a true booklet, which is not letters and mere writing, but truly life and deed.
- which God also promised beforehand to give by the new preaching of the gospel, as Joel 3:1 and elsewhere; and afterwards also proved in public examples and experiences above the outward preaching of the gospel, as, on the day of Pentecost, and afterwards, when the apostles, St. Peter and others, began to preach, that the Holy Spirit was visibly
fell down from heaven on the listeners, Acts 8, 17. and 10, 44. which no one had heard or seen before, how long the preaching of the law had been going on; that one had to see and grasp that this was much another preaching, which was followed by such power and effect, and yet said no more, for so, as St. Paul Acts 13, 38. 39. says: "By this is preached unto you forgiveness of sins, of all which ye could not be justified by the law: but in this all that believe are justified."
Thou seest no more the empty letters and vain shells or husks of the law, which always driveth and saith, Thou shalt do and keep these things, and yet nothing is done nor kept; but the right substance and power, which Christ bringeth with his fullness of the Spirit, that they which believe the word of the gospel with a right earnestness may enjoy the same fullness, and be counted unto them as having fulfilled the ten commandments, as John 1:16, 17 says, "Of his fullness we all receive grace for grace. 1, 16. 17. says: "Of his fullness we have all received grace for grace; for the law was given through Moses, but grace and truth were given through Christ." Through Moses, he says, the law is given; but what is and does it do? It is a beautiful doctrine, and paints a beautiful picture of how man should be toward God and all men, and is a beautiful letter and scripture; but it remains empty and does not enter into any heart: therefore it is called and remains law, without power and fulfillment, because there is no more. But if there is to be a fulfillment, then another man must come than Moses, and bring another, which is not called "the law given," but "grace and truth done or become"; for it is two different things to give law and to become truth, just as it is two different things to teach and to do. Moses teaches it and says it well, but he himself can neither fulfill it nor give it to others: but that it should come to pass and be done, God's Son belongs to it with his fullness; for he has done and fulfilled it both for himself, and also gives and bestows it on us in our unoccupied hearts, that we may also come to the fullness. But this happens in such a way that we receive grace for
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grace, that is, that we may enjoy it, and for His sake, who has full grace with God, we may also be accepted into grace, even though we do not yet have complete obedience to the law in ourselves; and after that, when we have received such comfort and grace, we also receive the Holy Spirit through His power, so that we do not remain just empty letters, but now also come to the truth and begin to fulfill God's commandment, so that it is always said that we have drawn from His fullness and drunk from this fountain.
32 St. Paul also speaks Rom. 5, 17. 18. when he contrasts Adam and Christ. Adam, he says, was also a fountain spring, who through his disobedience in paradise filled the world with sins and death, so that through this one sin damnation came upon all men. But again Christ with his obedience and righteousness became a source and fullness for us, so that we also become righteous and obedient from it. And this abundance is done in such a way that it is much more plentiful and abundant than the former. For though by one man's sin sin and death passed upon all men, and the law was added to it, thereby sin became much more powerful and stronger; But on the other hand, the grace and gift in Christ is so abundant and powerful, that it not only overflows and wipes out the sin of one Adam (which before sinks all men into death), but overflows and wipes out all sin, so that rather those who have received the fullness of grace and gift (he says) for righteousness reign in life through the one Jesus Christ etc.
33 Therefore you see what the difference is between the two kinds of preaching, and why St. Paul praises the preaching of the gospel and calls it a ministry of the Spirit, and on the other hand, the law is a clean, unadulterated letter; so that he may put down the defiance of his false apostles and preachers, which they led on their Judaism and Mosiah's law, and preached to the people with great words, saying, "Let Paul preach what he will, yet he will not overthrow Moses, who received the law from God.
Mount Sinai, which is God's irrevocable commandment and must be kept if anyone wants to be saved.
(34) Just as in our time papists, Anabaptists, and other mobs are crying out against us: What is it that you preach much of the faith and of Christ? What good will it do the people? It must truly be done. Such pretensions may appear to be something, but when they are seen in the light, they are just empty, vain talk. For if we speak of works and deeds, there are already the Ten Commandments, which we teach and do as well as they. And it would be enough if they could be preached in such a way that they would also be done as soon as possible. But of this the question is, Whether it be done as it is preached, that they remain not only words, and, as St. Paul saith, letters, but that out of the letters also life and the Spirit come? We are one in preaching, and there is no doubt that the Ten Commandments are to be taught and rather done; but that they are not done is our complaint. Therefore we must have something more about this, so that we may know how to make them come to pass. Otherwise, what is the use of such preaching, that Moses and the Law only say: You shall do this, this is what God wants you to do? Yes, dear Moses, I do hear that, and it is right and true; but tell me once, where should I get it from, which I, unfortunately, have not done nor can do? It is not good to count money out of an empty bag, and to drink out of an empty candel; but if I am to pay my debt and be drunk in my thirst, give me counsel to have a full bag and a full candel. Here these launderers know nothing to say about it, they only continue with the activities and plagues of the law, leaving the people stuck in their sins and mocking them to their detriment.
35 Thus, St. Paul paints the false apostles and all such disgraceful riffraff, who boast that they know everything better and teach much more than the true preachers of the gospel; and if they prove themselves to be the highest, pretending to be great and have done great things with their preaching, it is nothing else but pure and unadulterated preaching.
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The letter, indeed, is by no means as good as the preaching of Moses, who was also an excellent preacher, and did greater things than all can do, and yet made no progress with the preaching of the law and his rule, except that it remained the letter and the Old Testament, that God had to give another preaching and the New Testament, which also gives the Spirit. We preach the same, says St. Paul, and have a different glory if it is to be praised, and can well defy all those, that they also not only teach what one should do (which they themselves do not do), but also instruct and cause it to be done and lived; therefore our sermon is not called the Old Testament, the dead letter, but the New Testament and living Spirit sermon.
(36) Surely no spirit of the mob will not do this, nor will it be able to do it, though it boasts of great words of the Spirit, but you must not worry about them, for they know nothing more and can get no further than pointing you to your work, even though they speak of Christ, but they do not give more than his example, that one should therefore be patient in suffering. Summa, without the preaching of the faith of Christ no New Testament can be preached, nor the Spirit come into the heart; but all that one teaches, does, thinks, does, and is able to do, remains mere letters, without grace, truth, and life, and the heart is so little changed, improved, or quickened without Christ, as little as the book in which the Ten Commandments are written, or the stones in which they are hewn, may fulfill them.
For the letter killeth; but the spirit maketh alive.
(37) This is spoken even more harshly against the glory of the preaching of the law, and the ministry of the gospel is praised much more gloriously. And is the apostle too bold to attack the law and say, "It is not only a mere letter, but also such a sermon that does nothing but kill? This means not a good, useful, but a purely harmful sermon. Who then could speak that would not be a cursed thing to all the world?
Would he be a heretic and be executed as a blasphemer if St. Paul did not do it himself? Now he has to praise the law or God's commandment itself, and says that it is good and delicious, and must not be despised nor let up, but confirmed and fulfilled (as Christ also says Matth. 5, 18.), so that not one tittle of it perishes. How then does he come to speak of the law in such an evil and disgraceful way, that it basically means nothing but death and poison? Well, it is a high doctrine, which reason does not understand, and the world, especially those who want to be holy and pious, cannot suffer; for nothing else is said, except that all our works, however good they may be, are nothing but death and poison.
38 But St. Paul also wants to overthrow the fame of the false teachers and hypocrites, and show what their preaching is and does, even if it is best, since only the law is given, and Christ is neither preached nor known. They gloriously say and boast, "If you live this way, keep the commandments, and do many good works, you will be saved." But that this is nothing but vain words and harmful doctrine is found afterward, when one has heard and relied on nothing but such doctrine, since no comfort or life follows, but doubt, fear, even death and destruction.
For when a man sees that he has not kept God's commandment, and yet the same continues to drive him on and on and demands such guilt from him, holds nothing else before him but terrible God's wrath and eternal damnation, he must sink down and despair in his sins; this must follow if one teaches nothing else but the law, and is of the opinion that one wants to go to heaven with it. Just as the example shows of a great hermit in Vitis Patrum, who lived most strenuously for more than 70 years, and made many disciples who followed him: when the time came for him to die, he began to tremble and lay in such fear for three whole days, and when his disciples comforted him and admonished him why he would not gladly die, if he had lived so holy a life, he said, "Alas!
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I have served Christ all my life and lived strictly, but God's judgment and sentence is much different than man's. I am not a man.
40 Behold, this excellent man, who has lived so holy, knows and can know no other article but of God's judgment according to His law, and there is no consolation of the gospel of Christ; but since he has long lived according to God's commandments, and directed that he might be saved, the law is there and kills him by its own work, that he must say, Alas! who knows what God will say to this? Who will stand before His judgment? etc. That is, through his own conscience he denies himself heaven, and what he has done and lived does not help him, but only puts him deeper into death, because he does not have the consolation of the gospel; since someone other than the thief on the cross or the tax collector, who has lain in public sins all his life, takes the consolation of the gospel, that is, the forgiveness of sins in Christ, and thereby overcomes sin and the judgment of the law and comes through death into eternal life.
41 Therefore one understands the contradiction, what this means: "The spirit makes alive" etc. This is nothing other than the holy gospel, a salutary, blessed sermon and a sweet, comforting word, which comforts and refreshes the sorrowful heart and immediately snatches it out of the jaws of death and hell and brings it into a certain hope of eternal life, in the faith of Christ; for when the hour comes and death and God's judgment come before him, he does not place his comfort in his works, but even though he has lived in the best possible way, he still says, as St. Paul 1 Corinthians 1:4. Paul 1 Cor. 4, 4: "I am not conscious of anything, but for that reason I am not righteous.
(42) That is, to fall from oneself and one's whole life, even to death, when the heart says, "I am neither justified nor saved by this," which is nothing else than death and damnation; but again, the spirit pulls itself out and lifts itself up through the faith of the Gospel, which says (as St. Bernard also said in his hour of death), "Dear Lord Jesus, I know that even though I have lived in the best way, I have lived damnably; but I am comforted by this. Bernard also said in the hour of his death: "Dear Lord Jesus, I know that even though I have lived in the best way, I have lived damnably; but I take comfort in the fact that you died for me and are condemned.
You have sprinkled me with your blood from your holy wounds; for I have been baptized into you, and have heard your word, by which you called me, and granted me grace and life, and called me to believe; and I will go there, not in the uncertain fearful doubt and thought: Oh! who knows what God in heaven will judge of me? No, so a Christian should not say; for the judgment of my works and life has long since been pronounced by the law, so I must confess myself guilty and condemned; but I live by the gracious judgment which God, above and against the judgment of the law, has given from heaven: "He who believes in the Son of God has eternal life." John 3:36.
(43) Where there is such comfort in the gospel and the heart is torn from death and the fear of hell, then the Spirit's power and work continue, so that God's commandment also begins to live in the heart of man, because he now has a desire and love for it and begins to fulfill it, and thus eternal life begins here, until it is completed in that life and remains forever.
44 You see how much more glorious and better is the ministry or preaching of the apostles, of the New Testament or of the Gospel, than that of all others who preach nothing but great works and holiness of men without Christ. And this should admonish and stimulate us to hear the preaching of the Gospel gladly and to give thanks to God for it, because we hear that it is such a powerful preaching that it brings life to men and helps them eternally out of death, and has the promise that the Holy Spirit will certainly be present and given into the hearts of those who believe in it.
But if the ministry that killeth by letters, and is formed in stones, had clearness, so that the children of Israel could not look upon the face of Moses, because of the clearness of his countenance, which ceaseth; how shall not rather the ministry that giveth the Spirit have clearness? For if the ministry that preaches condemnation has clarity, much more does the ministry that preaches righteousness have abundant clarity etc.
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St. Paul is drunk and overflowing with words of joy and gladness in praising the gospel. Once again, he treats the law crudely and uncleanly, calling it a ministry or a sermon of death and condemnation. How could he call God's law more abominable than to call it a preaching of death and hell? just as he did to the Galatians Cap. 2, 17. and Cap. 3, 10. also calls it a preaching or ministry of sins, item, a preaching of the curse, since he says: "Those who deal with the works of the law are under the curse" etc. This concludes strongly enough that the law and works cannot make anyone righteous in the sight of God, for how could they, if they preach nothing but sin, death and condemnation, make anyone righteous and saved?
(46) St. Paul must speak thus, as has been said above, because of the shameful presumption of both teachers and disciples, that flesh and blood wants to compete badly with the law, and wants to bring its own works before God and defy it; and yet so miserably and wickedly deceives itself to its own destruction. For if it is rightly seen, and, as he says here, its clarity is seen, it does nothing but kill the man and sink him into damnation.
Therefore a Christian may well learn this text of St. Paul both against the fame of false teachers and the plagues and temptations of the devil, which he brings upon the law, that one may seek righteousness in his own works, and with such thoughts trouble his heart unto death: Behold, this and this thou must indeed have done, if thou wilt be saved; that in such a battle thou mayest take from the devil his own sword, and say, Why troubleest thou me with the law and my works? What else is it if you preach it to me for a long time, but a sermon that only brings sin, death and condemnation upon me, what shall I seek my righteousness before God in it?
- That which he says about the clarity of the law, of which the Jewish teachers of works boasted, is taken from the history of Exodus 20 and 34, how the law was given when God descended from heaven with great majesty and glory, when it thundered and flashed.
and the mountain stood in the midst of the fire etc. When Moses came down from the mountain again and brought the law, his face shone and gave off such a radiance that the people could not see him under their eyes, and he had to hang a blanket over his face etc.
(49) From this glory of theirs St. Paul goes against them and says: "It was a clarity, that is, glorious and majestic; but what does it do but that it drives to flee from God and chases to death and hell? But we have and praise another clarity of our ministry, of which the history of the Gospel Matth. 17, 2. 3. 4. says, that Christ also made his disciples see such clarity, when his face shone like the sun etc., and Moses and Elijah were also there, before which the disciples did not flee, but looked with wonder and joy, and said: "Lord, here it is good to stay, here we will make our home for you and Mosi" etc.
(50) Set these two images against each other, and you will understand what he means; for this is the sum of it, as we have said, that the law brings terror and death when it strikes the heart with its splendor and is rightly recognized; again, the gospel gives comfort and joy. But what the covered and the brightly uncovered face of Moses is, that would be too long to say here.
51 It is also a particularly comforting word when he says that the ministry of the law and preaching is such a ministry that ceases; for if it did not, there would be nothing but eternal condemnation. But the cessation happens when the gospel preaching of Christ is concerned, to which Moses must give way and leave room alone, so that he no longer drives his terror in the conscience of the faithful; but when it feels the clarity of Moses, that it wriggles and trembles before God's wrath, then it is time that Christ's clarity with its sweet, comforting light shines into the heart, so that one can also suffer Moses and Eliam. For the clarity of the law, or the unveiled face of Moses, shall shine no longer, until you are humbled and thus driven to desire the sweet face of Christ. When thou comest to this, thou shalt
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Then hear thou no more Moses, nor suffer him to afflict thee, but that he may abide under the Lord Christ, and leave thee the comfort and joy of his countenance undimmed.
For even that part (he says in conclusion), which was transfigured, is not to be considered clarity, compared to this exuberant clarity.
- That is, if we look at this clarity and holiness that we have in Christ through the preaching of the gospel, then that part of the clarity (which is only a small, short, and lasting clarity) is not clarity either, but dark clouds compared to the light of Christ, which now shines and shines for us out of sin, death, and hell to God and eternal life.
On the thirteenth Sunday after Trinity.
Gal. 3:13-22.
Dear brothers, I will speak in a human way: Do not despise a man's testament when it is confirmed, and do nothing about it. Now the promise is made to Abraham and his seed. He saith not, By seed, as by many; but by one, by thy seed, which is Christ. Now I say, that the testament which God hath before ordained unto Christ is not dissolved, that the promise by the law should cease, which was given four hundred and thirty years after. For if the inheritance were acquired by law, it would not be given by promise. But God gave it freely to Abraham by promise. What is the purpose of the law? It came about because of sins, until the seed came to whom the promise had been made, and was given by the angels through the hand of the mediator. But a mediator is not a mediator of one; but God is one. How? Is the law contrary to God's promises? Be it far from it! But if there were a law that could give life, then righteousness would truly come from the law. But the scripture hath decreed it all under sin, that the promise might come through faith in Jesus Christ, given to them that believe.
This is also a sharp epistle, which is incomprehensible to the common man; but it is also due to the fact that this teaching has not been practiced and practiced until now, therefore it could not be understood; so it is also too long and too rich, even to act in brevity. But it is abundantly laid out in the whole Commentary on this epistle to the Galatians, whoever wants to read it. The summary is that St. Paul here, as in the whole epistle, wanted to instruct the Christians enormously how they should distinguish between the righteousness of faith and the righteousness of works or the law. And in this text (so that we may grasp the main points a little) the apostle makes two points. The first says of the article that we are justified by faith alone, and proves this over many causes.
and proof, also from the fact that he indicates and speaks:
(2) And ye shall know and understand that no man, neither the Jews, much less other Gentiles, is justified by works or law. For the law was not given until four hundred and thirty years after Abraham (who was to be the father of all God's people) had promised and promised Christ to bless all men in him, and had already testified of him that he was justified before God through faith. And as he was justified and the blessing was granted to him because of his faith, so certainly his children and descendants were also justified and have obtained the promised blessing through the same faith in this seed, because of which the blessing was promised to all the world. For
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God has always dealt with the Jews and all the world in such a way that He promised them His grace and forgiveness of sins (that is, to be blessed before God) when no law (by which they pretend to become righteous) was given, nor was Moses born.
- therefore the law, which was given to this people only for such a long time, could not have been given so that they should be justified by it; otherwise it would have been given before; or if it were necessary for righteousness, Abraham himself and his children would not have been justified until that time etc. Yes, God arranged it for this very reason, that he gave the law so long after, which he could have given to the fathers long before; as if he wanted to show and teach by the deed that it was not given so that God's grace and blessing would come from it, but out of the pure mercy of God, which was promised so long before and also given to Abraham and others who had believed.
4 Therefore St. Paul concludes, "How could the law have helped righteousness to those who were before Moses, since he was the first by whom it was given, when before him there were also holy and blessed people? Where did they get this? Not because they sacrificed at Jerusalem or kept the law, but because they believed the word by which God promised to bless them in the future seed, Christ. Therefore, even those who lived afterwards were not justified by the Law, for they did not receive God's grace in any other way, neither did the former. Thus God did not cancel or revoke His promise of blessing, which He promised and gave without law and in vain, by the law etc.
(5) Here someone would like to be clever, and persuade St. Paul, and say: Yes, although the fathers did not have the Law of Moses, yet they also had the same Word of God, which teaches the Ten Commandments, which is also formed in the hearts of men from the beginning of the world; therefore it is also called the Law of Nature or Natural Law; except that it is afterwards publicly given to the Jewish people and written in the Ten Commandments. And
It could be said that Moses took the Ten Commandments from the fathers, as Christ also says about circumcision John 7:22. For it is certain that the fathers taught and practiced them from the beginning to their children and descendants. How then does it rhyme that St. Paul wants to conclude that the fathers were not justified by the law, because it was not given until more than four hundred years after Abraham? as if the fathers had had no law before.
(6) To answer this briefly, you must look at St. Paul's opinion where he is speaking; for he actually looks at the Jews' glory in insisting on the law as given to them by God to be God's own people; therefore, they thought that they were righteous before Him by taking care to keep it. Why else should God have given it, they said, and thereby distinguished us from all the Gentiles, if we should not be more valid and pleasing before God for the sake of the law than others who do not have it? They were so set on defiance and glory that they did not regard the promise of blessing in the future Seed, which was given to their fathers, nor did they think that they needed it in order to be justified in believing it; and thus, in essence, they considered it as if it had been annulled and made void by God; yet they did not interpret the promise of blessing outwardly to mean that Messiah would come and give them the dominion of the world and other great rewards for the sake of their law and piety.
(7) To displace such vain delusion and glory, and to prove that they were not justified by the Law, nor became children of God, he introduces this, that the holy patriarchs, their fathers, until the 430th year, were not justified by the Law (because it was not yet given), nor by some of their works (they are called the Natural Law or Ten Commandments). year, were not justified by the law of which they boasted (because it had not yet been given), nor by some of their works (called the natural law or the Ten Commandments): for God ever made no promise of blessing and blessedness on their works with them; but out of pure grace promised to bestow upon them the blessing (that is, grace or righteousness and all eternal goods) free of charge, on the future seed, which also beforehand had been given to the
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first parents, without their merit, since they had fallen into God's wrath and condemnation through transgression. Therefore, although the fathers also had the knowledge of the law or God's commandment, it did not help them to become righteous before God; but they had to hear and grasp with faith the gracious promise of God, which was not based on works, but only on the future seed; for without this, where they might have been justified by law or works, there would have been no need at all for the promise of blessing in Christ etc.
(8) Therefore if Abraham and the fathers could not be justified by works, neither were they: neither were their children and their seed justified by law and works; but not otherwise, but by the faith of the promise made to Abraham and his seed, wherein not only the Jews, but all the Gentiles should be blessed (by the same faith).
(9) St. Paul continues and bases this on these two things, namely, God's promise and pure grace or gift, contrary to the glory of the law and one's own merit. To the first he adds a saying about the right and power that every testament should have, or promise of the last will and testament etc. Just as it is God's order from the fourth commandment that the last will and testament of parents should be kept by the children and heirs.
(10) Therefore he says, "If the will of man is confirmed (by the death of man), no one may change it or add to it or subtract from it. As the lawyers say that it is also a divine law that no one shall break the last will and testament of man; how much more shall God's will remain unbroken and unchanged! Now God has also made a testament, which is to be His last will and testament, that He would bless all nations through the Seed, which He first promised to the fathers; this He resolved and promised to Abraham, and in him to all the world and to all of us; and confirmed it through the death of this Seed, His only Son, who therefore had to become a man.
and die for it (as Abraham foretold in his own son Isaac, who was sacrificed to death), so that the inheritance of blessing and eternal life might be given to us etc. This is his last will, and he wills to make no other; therefore no one can or should change it, or do anything to it. But this is called adding to it, or breaking and revoking it, if now, when such a will has been opened and the blessing has been announced to all the world, one first wants to pretend that one must earn it by the law, as if it should not apply without it, by virtue of his promise and will.
- Summa, this testament, concludes St. Paul, is a clear promise of the blessing and childship of God; therefore no law applies here that one should do to earn the blessing; nothing applies here but the will that promises and says: I will not look at your deeds, but promise you the blessing, that is, grace and eternal life, which you are found in sins and death; I will confirm this through the death of my Son, who shall earn and bring about such an inheritance for you. Since God first made such a testament without a law and thus confirmed it, the law, which was publicly given and confirmed long afterward, could not break it off, but rather abrogate and revoke it. And whoever wants to say or teach that one must become righteous through the law, that is, attain God's blessing, does not do otherwise than to reach into God's will and tear up and nullify His last will. This is a reason of St. Paul, from the word "promise" or "testament," which is well to be understood; for no one is so gross as not to be able to distinguish between the two, law or commandment and promise.
12 Secondly, St. Paul also bases it on this word: "Abraham gave it to God" etc. It is also easy for anyone who has reason to judge that it is a different thing to have something as a gift, and to deserve something; for what is deserved is given as a reward out of duty and guilt, and he who receives it is to boast (more than he who gives it) and to claim his right; but what is given for nothing and for nothing is not a reward,
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as St. Paul speaks here, is given freely or by grace, there is no glory of merit nor right in him who receives it; but he alone must praise the kindness and gentleness of him from whom he received such gift etc. Thus, St. Paul concludes: God freely gave Abraham the blessing and the inheritance through the promise: therefore, He did not merit it by works, nor reward it to him, much less to his children.
(13) This is clear enough, and even a child can understand it, that the two do not exist at the same time, but must be separated, which is earned by works, as a reward, and is promised or given freely by grace and free will. And God has hereby shut the mouth of the whole world and come before it, that it has nothing to boast about, as if it had received God's grace for the sake of the law, because He promised and gave it before the law and its merit in vain; for He acted in this way with His own people, Abraham and his descendants, that He first promised to bless him and his whole family, and reports nothing about any law, work or reward, but places everything solely on the future seed.
- to this promise they lived and died on it, he himself, Abraham,
and his children's children, until over four hundred and thirty years; then he first begins and gives the law, ordains an outward service, priesthood etc., how they should live and govern themselves, when they have now become a people of their own, redeemed from foreign rule and brought into their country, that they must also have their own outward rule; not that they should only thereby obtain forgiveness of sins and God's blessing.
This is the summary of the first part of this epistle, that St. Paul wants to teach to distinguish in this matter (if one is to teach how to become righteous before God) the two parts: promise and law, item, gift or present and merit or reward. Where one teaches that God gives forgiveness of sin and eternal life out of pure grace, for no law or reward, the question soon arises: "What is the law given for, or good for? Should one not do good works? Why are the Ten Commandments taught? That is why St. Paul comes to the conclusion that he himself asks the question as soon as he has asked it: For what purpose then is the law? and thus begins to go on at length about what is the office and use of the law, and shows the difference between it and the gospel; of which enough has been said elsewhere, also in other posts.
On the fourteenth Sunday after Trinity.
Gal. 5:16-24.
But I say, Walk in the Spirit, and ye shall not carry out the lusts of the flesh. For the flesh lusteth against the spirit, and the spirit against the flesh. These are contrary to one another, so that you do not do what you want. But if the Spirit governs you, you are not under the law. But the works of the flesh are manifest, which are adultery, fornication, uncleanness, fornication, abominations, sorcery, enmity, strife, envy, wrath, strife, discord, divisions, hatred, murders, drunkenness, eating, and such like; of which I have told you before, and say before, that they which do these things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, chastity. Against these the law is not. But those who belong to Christ crucify their flesh together with lusts and desires.
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This epistle is also abundantly acted in the whole interpretation. It exhorts to good works, or fruits of faith, those who now have the Holy Spirit through faith; and thus drives it home that it is not the opinion of this doctrine to forbid good works, or to permit evil and not punish, or to preach the law no longer; but clearly shows that God earnestly desires that Christians flee and avoid the lusts of the flesh, if they will remain in the Spirit. So that the two cannot stand together, having and keeping the spirit and faith, and yet perform the lusts of the flesh; for "the two," he says, "are contrary to one another," and there is a fierce strife between them, so that neither suffers next to the other, but one must have the upper hand and cast out the other. Therefore he clearly calls some
Works of the flesh, which are obvious and well known that they are not of the spirit, and concludes that those who perform and do them are not in a position to inherit God's kingdom, and have lost the Holy Spirit and faith. But he also shows from where Christians have such strength that they can resist the lusts of the flesh, namely, that they have received the Spirit through faith, and know that they have a gracious God; therefore, their hearts gain desire and love to be obedient to God and to guard against sins; Therefore they resist and do not follow the lusts of the flesh, so that they do not anger God again; and even if they still feel weakness in such a dispute, the law cannot condemn them, because they are and remain in Christ through faith.
On the fifteenth Sunday after Trinity.
Gal. 5, 25. to Cap. 6, 10.
If we live in the Spirit, let us also walk in the Spirit. Let us not be stingy with vain honor, indignant and hateful among ourselves. Dear brethren, if any man be overawed in any fault, restore him with a gentle spirit, ye that are spiritual. And look to yourselves, lest you also be tempted. Bear one another's burdens, and you will fulfill the law of Christ. But if any man think himself to be anything, when he is nothing, he deceiveth himself. But let every man examine his own work, and then shall he glory in himself, and not in another. For every man shall bear his own burden. But he that is instructed in the word shall share all good things with him that instructs him. Do not be deceived; God is not mocked. For whatsoever a man soweth, that shall he also reap. He that soweth to his flesh shall of the flesh reap corruption. But he that soweth to the Spirit shall of the Spirit reap life everlasting. But let us do good, and not be weary: for in his time we shall also reap without ceasing. Now that we have time, let us do good to everyone, but most of all to those who are of faith.
This epistle teaches especially those who are in the offices to govern in the church; therefore he especially admonishes to beware of the vice of vain honor, because Christians must hold their pastors and preachers in honor, that they neither boast of it nor abuse it against the unity of doctrine and love. Item, that they should also respect those who
He does not despise or leave them lying, as the priest and the Levite did to the wounded man, Luc. 10, 31. 32. Finally, he exhorts all to be diligent among themselves to do what is good, so that everyone may be served; as Christ also teaches in the gospel, to do every day's work and not to worry about what is to come, Matth. 6, 34.
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*On the sixteenth Sunday after Trinity. )
Eph. 3, 13-21.
Therefore I pray that you may not grow weary because of my afflictions which I suffer for you, which are a glory to you. For this reason I bow my knees to the Father of our Lord Jesus Christ, who is the true Father of all that are called children in heaven and on earth, that he may give you strength according to the riches of his glory, to be strengthened by his Spirit in the inner man, and to have Christ dwell in your hearts through faith, being rooted and grounded in love; That ye may understand with all saints the breadth, and the length, and the depth, and the height, and know the love of Christ, which passeth all understanding; that ye may be filled with all the fulness of God. To him who is able to do exceedingly abundantly above all that we ask or understand, according to the power that is in us, to him be glory in the church which is in Christ Jesus for ever and ever. Amen.
In this epistle, Saint Paul has praised the ministry of preaching the gospel in the New Testament, and has introduced with high and excellent words what benefit, power and wisdom, in sum, how much good this ministry brings; that God thereby showers us with all wisdom, strength and goods that he has and is able to provide in heaven and earth. For the gospel proclaims to us life from death, righteousness from sin, salvation from hell and all evil, and brings us from the kingdom of darkness to the kingdom of God. All of which is so great that St. Paul does not dare to attain it with words, and speaks so highly of it that it cannot be spoken of any higher.
2 In this passage he shows how careful he is that they keep the same preaching of the gospel that they receive from him, and do not let themselves be carried away by it; he needs two ways to do this: first, comforting and admonishing, then also praying and wishing.
Therefore I pray that you will not grow weary because of my afflictions which I suffer for you, which are an honor to you.
3 Hereby he comforts his dear Christians, converted at Ephesus, after he was imprisoned at Rome by the emperor, and exhorts them.
*This sermon appeared in four separate printings from 1525. From the third of these separate printings, the words have been translated into - Cf. A. 9, 253. ed.
They were to hold fast to the teaching they had learned from him, and not to be frightened or turned away by such a reputation and speech: "Behold, this Paul has preached to you and given great things, as he was sent by Christ himself, and has done more than all the other apostles; and you have praised so much of him and thought so highly of him, that he alone must be and be counted worthy. Where is he now? What can he do for you? There he lies at Rome, and is not only condemned to death by the Jews, but is in the hands of the dreadful Neroni, the emperor. Have we not long said that this would be the end of him? I mean, the glory is now laid to him, which he led against everyone.
4 He himself writes from his prison that he will face such trouble and danger. This is to say: You see, dear friends, that I am now a prisoner, that the devil and the world have me in their hands; this may frighten you and give you evil suspicion: If the doctrine were right, and he were such a high apostle of Christ, God would not let such things happen to him, as some false apostles have done among them. Therefore I beseech and exhort, though I be a prisoner, that ye be not vexed, nor made afraid, nor made cowards. Let us be confronted, suffer affliction, be honored or disgraced, and go as we may: only abide in that which I preach unto you, which ye know to be the certain thing.
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God's word and gospel. How he reminded them of what they were called to do by God and what they received through his preaching.
(5) This admonition is still and always necessary in Christendom, for the weak are greatly confounded when tribulation comes, when one must suffer for the sake of the gospel, and especially when one must also lose those who are the leaders who have taught and guided the people, and must hear the shameful, bitter blasphemers. As we have to wait for such trouble among ourselves, where the teachers would be attacked. Therefore we must be prepared so that each one may have grasped the gospel in this way, even if some of us have already fallen away from pretending to the pope or the tyrant, and have become liars or impostors, so that he may stand up for himself and say, "Well, I do not believe that this man has said and taught it; let him go and stay where he pleases, for the doctrine is right, I know it, and so it is for me and for others, as God wills.
(6) So far I have had to do it for myself, and I still have to do it, otherwise I would also have been frightened and tired of seeing the pope, bishops, emperors, kings and all the world against this doctrine, which they should defend, and the thoughts would have overcome me: Behold, these are nevertheless also people, who must not all be of the devil. What else can I comfort myself and insist on here, but that I must say: Even though ten worlds, and everything that is great, high, wise and clever, fall from me, and all my dear friends and brothers too: nevertheless the teaching is right, it does not stand or fall, as men fall and waver; I will remain with the word of God, it falls or stands, whatever else stands or falls there.
(7) For a Christian must have such a mind and spirit that he can peel off the outward vesture of persons, great reputation, majesty, etc., but from the word: he who does not do this cannot stand in temptation, but if anyone falls, he falls soon after.
(8) Therefore, the government of the churches on earth is such that human wisdom and the wisdom of men are not the same.
Reason must be offended by it, and many an offence goes against faith; but God is also such a man, who takes pleasure in ruling not by sword nor by visible power and might, but by weakness, contrary to the devil and the world; and does not stand to it otherwise than as if he wanted to let his church perish altogether. We may resist and hold out against the trouble as long and as far as we can; but it helps as much as it can, that we must finally remain in this defiance: He who built the church and has preserved it so far, let him still preserve it. If the church were to be governed by men, we would not govern it well; but if Christ lives, and still sits on the throne on which God has placed him, let us see who it is that can pull him down and destroy his Christianity.
(9) For we can do so little when the hour comes, as St. Paul when he is in chains. Paul, when he lies in chains, and can keep no one; but must command the Lord Christ, though he, as a faithful apostle, does not cease to admonish and warn even absent as much as he can; knowing well that where he speaks a word, there are of course many false apostles, who pervert everything to him, and fill his ears with their gossip and poisonous words; as he elsewhere complains that by such all Asia has been made disparaging to him, 2 Tim. 1, 15; these were the nearest neighbors of the Ephesians, when they were also in Asia.
- But that he may comfort and strengthen them the more, he begins and adorns his suffering and affliction with a beautiful new rhetoric; he turns it upside down, against the conceit of the world and the judgment of blasphemers: My suffering and affliction, which in the sight of the world and of you, according to the flesh, he says, is most harmful, brings you no harm or damage, as the poisonous mouths blow out such annoyance, but is rather better for me and for you; and even if they think to do you the greatest harm by it, such improvement follows from it, of which they never avail themselves. For that which I suffer, saith he, I suffer not for my own sake, but for your sakes; that is, to profit you, that it were better for you, than that I should be with you preaching. How so? For I suffer for the sake of preaching alone.
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For the sake of the sermon and the gospel that I have given you, I put into it what I am and what I have, so that you may keep it, and see that I am in earnest, and for this purpose I fight and hold with the speed and courage of my life, which Christ has given me and commanded me, and so with my chains and bands I honor and confirm the gospel, so that you, strengthened by it, may also hold to it all the more firmly.
(11) Therefore, out of this suffering and affliction, which the world puts upon us to do us great harm, let us make even a delicious change, so that God may pronounce such a judgment and say: Hear, world, devil, emperor, tyrant, you have imprisoned my apostle Paul for the sake of my devout Christians; what have these done to you, or what are they guilty of? Yes, without any fault of theirs, you are tormenting them, only because I have given them my word, and so they are against me and defy me. What else can I say to this but, "It was not Paul that you stung and bound, but me? Is this not too much for a mortal maggot, called emperor or prince, to dare to capture God in heaven? But do you think that I will keep quiet about this, and so let go, and not break chains, sticks and bands, and say, "Move away and lift yourself up, devil and tyrant, and let me rule, and for one Paul give ten others; from one church in Ephesus make thirty, yes, a hundred churches?
So now, too (because it is about to happen), when they get a Protestant preacher, he must either be secretly drowned, murdered, or publicly hanged and burned. Why does this happen? For the sake of the Christians and the doctrine they have taught. However, God watches for a while with a laughing mouth and says: "Dear lords, do not be so angry! do you know whom you have captured and murdered? Me, the divine majesty; for it is not you, but my word and command, which they taught and my Christians believe (you yourselves cannot deny this): well, now I must also see again how I can defend myself against your wrath. How can I do that? I must do this to please you again and to make you happy: Where one city had a pastor and a gospel, now ten or twenty cities must give up their pastors.
I will take hold of you popes and bishops in your own area, and you will have to suffer and accept the gospel yourselves (be it to your thanks or to your sorrow), or where you continue to rage, I will send you a noise one day, and you will go down with bishops' hats and everything.
- See, this is what St. Paul means when he says that he suffers for them, that is, for their good and recovery, so that they know that there is no need for suffering; for it is not about Paul, but about them, and his suffering is not of a bad Paul (who does not care so much), but of an apostle or preacher of the church of Christ. Where this name comes to the suffering, and is not called Hansen or Petrum thrown into prison (which God could still let go), but the church pastor and preacher: that is joking too roughly with the majesty and trying him too high, even touching him.
(14) Therefore he must comfort his Christians, saying, Little children, do not be afraid, lest they catch me and put me to death; let them try what they can, but you shall also see how I will tear a hole through the dungeon and the rope, and how I will roar among them so that they will lie in ashes, and where one has resisted the gospel, ten others will have to preach it. For because they will not be told nor cease to rage, and ever know against whom they rage, he must also show them who he is. Not Paul nor an apostle, but the same to whom it is said, "Sit at my right hand." He is very wicked to tickle, and now sitteth in the place where he shall suffer nothing: this shall they see, as those, both the Jews, who offered St. Paul into Caesar's hands, and the Romans themselves saw, that soon after, when St. Paul was put to death, Jerusalem lay in ashes, and not for a long time was the city of Rome also destroyed. For he knew no other hole nor salvation to find, poor Christ, since he was caught and killed in his apostles and martyrs, than to tear the whole city into a heap. Germany may now also take care of this.
- it is not necessary here to answer the
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The Christian is not saying, "I suffer for you," as if a Christian should earn or help others to salvation by his suffering. For he does not say thus: I suffer for you for the forgiveness of sins and to earn salvation. For he and the whole of Scripture everywhere else say clearly enough that Christ's suffering alone earns and acquires such things for all men. But St. Paul and every preacher may well say, "What I preach and suffer, I do for you, or for your sake; as a mother or father may say to his child, "This I must do and suffer for you. These are all such works and sufferings that benefit another or many, for the betterment, consolation, etc., but by them those who suffer do not earn God's grace and life, neither for themselves nor for others. No, to this belongs another man, Christ, who by his suffering blots out your sin, and by his death gives you life. St. Paul also speaks in this way to those who are already Christians, who have forgiveness of sins and all that a Christian should have; but for this reason he suffers for them, that is, to minister to them, so that the gospel may increase among them, the more his enemies want to suppress it, and their faith may be strengthened etc.
(16) For this he further adorns and extols his tribulations and sufferings to the Ephesians for comfort and strength, saying, "Which are an honor unto you." What new language is this? Does it not rather say (as their reason tells them and all the world confirms), "That you lie there in prison is the shame of us all? For what greater dishonor can befall the poor Christians than that their preachers and pastors, from whom they should receive teaching and comfort, should perish so shamefully? Well, in the sight of the world it is so; but I tell you, in the sight of God and in truth it is a great honor to you, which you may boast of and brave. For you may turn back from this very thing, that they may reproach you and vex you, and say, For this very reason I know that this doctrine is right, and the word of God; for the word of God, and the wholesome blessed doctrine, it shall be thus, that
So that it may be reviled and persecuted by the devil and the world, comes to those who cling to it. This is the glory and honor of Christians, as St. Paul says in Romans 5:3: "We glory in tribulations," that is, we consider them glorious, wholesome, delicious and blessed things.
17 For the glory of Christians cannot and should not stand in that which the world exalts and honors, for it cannot and will not honor God and His Word. Therefore, Christians should not be afraid or ashamed of it, but rather rejoice, and thereby bring about defiance and glory; as the apostles Acts 4, 13. and 5, 41. rejoiced that they were worthy to suffer reproach for Christ's sake; for so it happened to Christ Himself, and Christians should be sorry that it happened otherwise to them and that the world was kind to them; but rather laugh at it, be of good cheer, and as Christ says Matth. 5, 11. consider themselves blessed the more the world persecutes them and proves all wickedness. That is now the first part of this epistle; now follows the other.
Therefore I bow my knees to the Father of our Lord Jesus Christ, who is the true Father of all that is called Father in heaven and on earth.
- This is an earnest request and wish, because he comforted them over his suffering, that God would also give them strength and fortitude, so that they would remain with the gospel with steadfast faith, not wavering or growing weary because of it, whether they have to suffer temptation and tribulation, but may overcome all of them continually; For it is not enough just to begin and hear the gospel or even preach it, but the power must also follow, so that faith remains steadfast and is shown in controversy and temptation; since the kingdom of God does not stand in words, but in power, as St. Paul 1 Corinthians 4:4. Paul says in 1 Cor. 4, 20. It is to be a being that one believes inwardly with the heart and also proves the same faith outwardly; so that it is doing, not speaking, living and not chattering; and for this reason it is arranged that the word not only sticks to the tongue and ears, but comes to power and becomes a work or doing. In
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In the Old Testament, Moses spoke a great deal, but no one acted on it; here, however, there is much to do and little to say. This is what St. Paul desires here, so that the gospel will not be preached in vain, but will accomplish the same thing for which it is preached.
19 And see how he helps Christianity and gives us an example, especially to the preachers, how to correct the people. We are easily thrown to the winds. When we hear the gospel and can talk about it, we think it is enough and leave it at the knowledge, do not bring it to strength nor to fight. The fault will certainly be that we do not ask with earnestness. We should listen to God without ceasing, sighing and pleading day and night that He would give the Word power to work in the heart: as David says in Ps. 68, 34: "Behold, God will" give power to His voice, or "to His thunder.
20 Not only should the preachers do this, but all Christians should stop and pray that God, who has given the knowledge, will also give the power, so that the word will not only remain in the chatter, but also come to strength. Since the greatest complaint everywhere now is that much is preached and no one does it, but people become so raw, cold and lazy that it is a disgrace, and do much less than before, we have such a great, bright light that we see what is right and wrong in all the world. For this reason we have reason enough to ask, as St. Paul does here; and so I will say: You have now had enough of everything, and are overwhelmed with the word that has been preached to you and abundantly presented to you. But for this reason I bend my knees, that God may give His blessing to it, and look upon its praise and glory, and confirm and strengthen you, that it may spring up in you and bear fruit.
(21) He speaks very earnestly of his prayer, as if to say, "I must lie imprisoned here, and cannot be with you or help you in any other way unless I can still bend my knees (that is, plead and beg before God with all humility and earnestness) that he may give you and work with you, which neither I nor any man could do.
if I were immediately free and with you forever.
22 And behold, how he describes his prayer, that he also presents himself to it with outward gestures of bowing the knee. But where prayer is right and has its fire so that it is kindled, first considering the need and the goods given to us and preached through the word, and awakening faith in God's word and promise, a man is kindled to fall on his knees and pray for strength and power of the Spirit. Therefore, when prayer is kindled in the heart and burns, the body will finely present itself, as it should, with eyes and hands lifted up and knees bent, so that no one may teach it; as Moses, David and Christ themselves did. Thus the outward prayers all teach themselves, if one prays with a burning heart; for the Spirit drives them; therefore they are not to be rejected, unless they are done without spirit, out of hypocrisy; as when one thinks thereby to do God a service and good work, and the heart is far from it; as the prophet says Isa. 29:13: "This people honors me with their lips, but their heart is far from me."
(23) But when St. Paul says, "I bow my knees to the Father of our Lord Jesus Christ," he confirms the teaching that no one should presume to speak or ask anything before God, unless he takes him by name, as he does here, namely, as the Father of Jesus Christ our Lord. For Christ is our only mediator, and no one should come to the Father and ask, nor be heard, but he comes in the name of the mediator; so that he confesses him for his Lord, who is appointed by God to pray for us, and also to rule us in body and soul. This is an excellent prayer, but when it is made, it also requires strong faith, that we grasp the sweet word and form God in our hearts as the Father of our Lord Jesus Christ.
24 For it is a comforting word that Christ is our Lord, though we have not made it terrible, and have thought him to be a stern and wrathful judge; for he alone is our Lord.
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is therefore a Lord, that he may protect us from foreign lords and tyrants, from the devil, from the world, from death and sin, and from all misfortune; for we are ever his inheritance, therefore he will accept us, amend us, and deliver us from all compulsion and violence. So this name is sweetly comforting to us, and makes our consciences sure, if we believe. But this is much more comforting, that my God, my Lord, is also a father of our Lord Jesus Christ, out of which name the whole Godhead breaks forth and gives itself to us, so that everything I ask in this name, he must give superfluously; there is nothing but vain help and grace, that he wants to set me as his child in Christ above everything that is temporal and eternal.
(25) Above these things, saith St. Paul, he is not only a father, but "the true father, above all things that are called father in heaven and in earth. The fathers we have on earth are fathers who begat us according to the flesh and blood, or also who are called so because of age and honor; for each one calls his old master father, as in the books of Kings the servants call their master, Naaman, father, 2 Kings 5:13. So now he wants to say: Everything that is called father on earth is only a semblance or shadow and a painted image against this father.
(26) But reason can never see this, nor can anyone feel it in his heart, unless the Holy Spirit himself works it. Reason can do so much that it calls him a terrible, angry judge, who makes the world and hell too narrow for it, that it does not know where to stay; but this is impossible for nature, that it calls him its father from the heart, much less that it considers him a father over all that is father in heaven and on earth, of which all other fathers are only a mirror.
Now behold, as a father does to a child, and again the child does to the father. Although the father is not natural, the name brings with it such heartfelt and comforting confidence that one assumes all good toward him. If this is only a joke and mirror fencing, since the fathers on earth mean it with all seriousness and loyalty to their children, then what will the
What can the heavenly Father, who is above all fathers, do? Therefore, St. Paul wants to teach us to go to the benches and measure with that natural confidence what kind of a Father God is and what we should provide for ourselves in relation to Him.
- Who then could take his heart from God and himself, that he could bear such a delusion and courage against God and say to Him from the heart: You are my dear Father: What should he not be allowed to ask, and what could God deny him? His own heart will tell him that yes shall be what he only asks. So powerful is this confidence and trust in his heart, and so certain that he will never lack what he asks. Behold, thus God Himself teaches us how we should break out the heavens and make them bare, that we may see who He is. So Paul is also sure that what he asks is pleasing to God and should be done. If we also did the same, it would also undoubtedly happen to us. Even though there are still people who ask, it would be good if there were many of them, so that the gospel would be more powerful and stronger. For we ever see that it goes so far, praise God, that those who rage against it must all come to shame, and the more they rage, the further it goes, and that all the more without our counsel and confidence, which undoubtedly happens only because God awakens some hearts that pray, so that it goes so strongly without our doing; and the more forcefully one asks, the greater God's desire is to hear such prayer.
29 What kind of prayer is this that St. Paul is praying here? It is the same prayer that we pray in the Lord's Prayer, especially in the first, second, and third petitions, which he briefly combines with other words, meaning the same thing, that God's name and word be sanctified among us, that the devil's kingdom perish with all wickedness, and that which is contrary to God's word and will; saying thus:
That he may give you strength to grow strong according to the riches of his glory.
30- These are excellent words, which he forces and presses out of a heated spirit; and they indicate that he would like to speak higher, and find such words, so that he can
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But they are too weak and too little, and there is still much heat in the heart. According to the riches of his glory," he says, as if to say, "So great is his glory that it is called riches. For this is God's glory and praise, that he gives much and abundantly; and it is to be noted what kind of God he is, namely, to whom one should turn for all good things, and when one is in need, for all help. For this is what the whole world is called God; therefore it has also made so many gods and called so many saints, that one has provided oneself with good and help to them. Therefore Scripture also calls people gods, because they do good and help one another; as God Himself says to Moses, Ex. 4:16: "You shall be Pharaoh's god."
(31) But if a God gives much or is great in giving, he also has the greater honor and glory. Now this is the true God, whose glory alone is all glory, and not glory alone, but riches of glory; so that he pours out abundantly all that is in heaven and earth. For he gives even to the least of creatures so superfluous a quantity, as: so much water, air, earth and its growth, of which we only need the least part and can make use of it. We are still so blind and mad that we do not see it, but despise it and throw it to the wind. How much more does he do this in spiritual goods? He has even poured himself out and given us the highest gifts and goods, and has lit such a great light for us that we know and see what the world, the devil and the angels are, yes, what God himself has in mind. Item, what has happened and what is yet to come; that we have all wisdom, also all power over sin, devil and death, and are lords of all creatures. Summa, such great riches, that no one can argue with them.
Behold, St. Paul has used such strong words in this prayer, and bears such a heart toward God that it must be strong, piercing through the clouds and making up the heavens. He does not say that God will look at our merit and worthiness, and give Him the
He will give them what they ask for, but the riches of his glory. For although we are not worthy, God is worthy that His glory should be recognized and that He should be honored for pouring out His goods so abundantly in vain, that His name alone may be hallowed. Thus the prayer must be placed where it is to be valid and heard before God; otherwise, where he should consider our merit, he would give us even a small part. If he is to give abundantly, he must give in such a way that you confess how it was given by pure grace and praise his great glory.
But what shall he give, which St. Paul prayeth for? That not only the word may be with them, though it is a great good and gift where it abounds; but also that it may be tasted in the heart and be strong in the life. Thus he contrasts word and power: many have the word, but few have the power, that it may come to pass and result, and so walk afterward, as it is said. Our adversaries cannot reproach and mock us more highly than that we preach and hear many good things, and yet get no further, and no one does nor improves; yea, that we become worse than we were before: therefore, they say, it were better that it should remain as it was before.
34 What shall we say to this? So we say: First, because we see that it goes so loosely from places and the power remains so far from the word, we have all the more reason to pray, as St. Paul does and teaches here. Secondly, although they see little improvement and fruit, they are not the people to judge. They think that we should perform vain miracles and raise the dead, and that vain roses should grow where Christians walk, so that there is only holiness. But if this were so, what need would we have?
ask? For what I already have, I may not and cannot ask for, but should thank God for it. But because St. Paul and the Scriptures call us to ask, they indicate that we must lack strength; otherwise, why should they engage in such useless chatter? [So he himself confesses here that the Ephesians are weak; he also complains of the same.
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in other epistles, and especially to the Corinthians, and everywhere urges them to do and live as they have learned. But what compels him to do this, except that he also saw, as we now see, that it was lacking everywhere, and would not be done as it should be done]. But even if not all do so, some still improve, and bear the fruit that it makes much good conscience, and much evil remains, which was done before. And if one were to see it on both sides against each other, one would still see a great treasure in this place, which we are throwing to the wind; and even if we are a little weak, should it therefore be lost at all? There is nothing there but mud and filth, which they would like to decorate with our weakness; therefore their thing must be beautiful and ours must stink.
35 Let them now go on and judge. We confess that we are not all strong; but this is also true, if there were no weakness among us, we would not need any pleading, urging, or daily preaching. But if they want to condemn the gospel because of our weakness, which we ourselves confess, then they are judged before God, so that they may judge us. I can stand in the kingdom of grace, and yet be so weak on the outside that you may take me for a knave. You do not see faith, but God sees it and I feel it, while you judge me according to my outward appearance and works, and fail to pass judgment on and against yourself. We also know and lament that we are weak and frail, therefore we cry out, ask and groan that God may give us strength and power.
36 Third, we are certain that where God's word is preached, there also its fruit follows and must be. Since we have the Word of God, the Spirit of God must also be with us; but where the Spirit is, there must also be faith, however weak it may be: even if it is not seen, it cannot fail that there must also be Christians among us who pray daily, so that no one will be aware of us. So it is right for them to start and to be absent.
Meanwhile, they look around for Christians and no one comes under their eyes. The word is too high, it does not want to be judged by us, but should judge us; nor does the world want to be unjudged and unmastered by us, and yet wants to judge and master God's word: God would like that. It would be a pity that they should see a pious Christian: therefore God also blinds them so that they lack His kingdom, as Isaiah Cap. 26, 10. says: Ut tollatur impius de terra, ne videat gloriam De: "The wicked do not see the glory of the Lord." For this reason, such clever ones do not get many righteous Christians before them, but only fools or enthusiasts, against whom they are hostile and angry; for they are not worthy to see God's glory, that is, a pious Christian, over whom God pours out all his goods.
(37) And though one come before them and strike them in the eyes, yet they see him not. When they hear that one leads a good and blameless life, they say: The heretics also have done so, and hid poison under a good appearance; but if one leads an impudent and nefarious life, he must be a knave. If you whistle at them, they will not dance; if you complain, they will not howl; they will not listen to sweet or sour. Thus wisdom must be taught and mastered by the clever, as Christ says Matth. 11, 19. In this way God makes fools and disgraces of the world, always allows himself to be judged, and in the meantime continues and lets the gospel be torn down, should they burst with rage. This I say, that we may beware, and not go in with them, and with iniquity judge God's work and word; for though we be weak, yet we are sure that God's kingdom come among us, because we have His word, and besides this we pray daily that the word may come to strength, and that we may increase in faith; as follows:
That he may give you to become strong with power, through the Spirit, in the inward man.
38 The apostle needs many words to say that he does not give much honor to free will.
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He wishes them the strength that comes from heaven through the Holy Spirit, because the world also has strength and a spirit, which is the devil, the prince of the world, who blinds and hardens the hearts of men, boasts and inspires them with courage, thinking that he wants to dampen the Christians and push them through. As the worldly are courageous and proud, so are Christians; but much greater and stronger through the Holy Spirit, that they are undaunted against the world, the devil, death and all calamities. Now this is called a spiritual strength; for the Hebrew little word "spirit" should be properly German, a courage that is defiant and bold. For spiritual strength is not bone nor flesh, but the heart and the courage itself; as again, weakness means to be stupid and cowardly and to lack courage.
39 Therefore St. Paul says: "This I ask and wish of God, that he may give you such bold and defiant courage, and such a strong and joyful spirit, fearless in the face of poverty, shame, sin, the devil and death, that you may be sure that nothing can harm you or cause you to lack. The courage of the world, which is called spiritus mundi, does not remain and stand longer than as long as there is a supply to rely on; therefore it is said: Good makes courage, that is, the courage comes from mammon and worldly power, is stiff and proud, and boasts of temporal things: but that spirit relies on God alone, also has no supply nor resources but God alone; thereupon it defies all evil, even gains another heart and courage than the world has. This is the strength that St. Paul asks for, which is not in the flesh and blood, which relies and builds on its own strength and ability, or on human help and support; but in the inner man, namely, the undaunted, joyful heart on God's grace and help alone, which is not afraid of any thing, and has all fullness, riches and sufficiency in faith (although nothing but vain lack, lack of strength, terror etc. is felt), namely, God Himself with all His goods.
And Christ dwell in your hearts through faith.
The Holy Spirit brings Christ into the heart and teaches it to recognize, ignites and makes it courageous through faith in Him. For St. Paul everywhere agrees that no one should dare to come before God without Christ, who alone is the mediator. If Christ dwells in my heart and governs my whole life, even if faith is weak, there is nothing wrong with it, for Christ is not a mere bone, but also flesh; yes, he also has leprosy and sores and sin, of which he is not ashamed, although the great saints turn up their noses at it. Where he now dwells, there is all fullness; God grant that he may be weak or strong.
- but "Christ dwelling in the heart" is nothing, but to know Christ, what he is, and what we should look to him for, namely, that he is our Savior, through whom we have come to call God our Father, and through him to receive the Spirit, who gives us courage against all adversity. Thus he dwells with us in the heart, for otherwise he cannot be grasped, because he is not a dead thing, but a living God. But how does one grasp him in the heart? Not with thoughts, but only through living faith. It cannot be grasped with works, nor can it be grasped with eyes, but it can only be grasped with the heart. If then faith is right and sound, you have and feel Christ in your heart, and know all that he thinks and does in heaven and earth, how he rules by his word and Spirit, and how those are minded who have him and those who do not have him.
This is what St. Paul wants here, that Christ should be so powerful in the heart that he may accomplish what the word contains, that we may be delivered from sin and death, and be assured of his grace and eternal life. If the heart feels this, it is not possible that it should not become proud and courageous against the devil and the terror of the world. But whoever does not yet feel this, he has a counsel how he should do it, namely, that he should ask God and let him ask for such faith and strength. This is one part, of faith; the next is the more difficult part, of love.
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And be rooted and founded by love.
This is a different way of speaking than we are accustomed to. Do we not have to be rooted, grafted in and established by faith? Why then does St. Paul admit such things to love? Answer: It is true, but love proves whether faith is righteous and the heart is joyful and courageous in God; for where there is such strong confidence that you do not doubt that God is your Father, it must follow, however weak faith may be, that it breaks out with mouth, deed and hand, and takes care of the neighbor with teaching and reaching out. That is what St. Paul means here, to be founded and rooted by love, that is, to feel and sense that we have a righteous faith. For love is the test, that one may try whether the faith is right; as St. Peter also says 2 Ep. 1:10: "Be diligent to establish your profession by good works, that is, do good works, so that it may be seen and you yourselves may feel that you have faith and are righteous, otherwise it will always remain uncertain, hovering in the ears and foaming at the top of the heart, and will not be established nor rooted. This is what St. Paul means by the two things: first, that we should have a right faith in our hearts toward God; second, that it should burst forth and show itself through love toward our neighbor.
That you may understand, with all the saints, what is the breadth, and the length, and the depth, and the height.
44 This is a part of his desire, that they may be established and confident toward God through faith, and well-founded and rooted toward their neighbor through love. If you are thus strengthened, penetrate and press on, he wants to say, then you will understand the four pieces with all the saints, and increase in them and understand more and more of them. Now faith alone does this, for love does not belong here, but it helps faith to prove itself.
From these words the teachers have painted and measured the holy cross for us,
St. Paul does not speak a word about this, but recently he wants to say this: that you may understand all things, how long, wide, broad, deep and high the kingdom of Christ is. This happens when the heart is such that Christ cannot make it too long, wide or far for me, so that I do not go after it, nor can I go so low or so high that I am carried away by it or by its word; so that I know and am certain wherever I go that Christ is there and reigns in all places, as far as anything is long, wide, deep and high, whether temporal or eternal; as far as width and breadth are to be measured, so I find him everywhere; as David says Ps. 139, 7. 8.: "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 make my bed in hell, thou art there also. "etc. He reigns eternally, his length, breadth, depth and height have no measure; now if I go straight down to hell, my heart and faith say, Christ is there also.
46 If then the summa is, I will be humbled or exalted, be thou as thou wilt, draw me hither or thither, and I shall find Christ there. For he hath all things in his hands, in heaven and in earth; and all things are subject unto him, angels, devils, the world, sin, death, and hell. Therefore, if he dwells in my heart, my courage will stand still; wherever I go, I cannot be lost. For where Christ my Lord abides, there I abide also. But this is impossible for reason: if it should go a cubit above or below the earth, and be deprived of this present visible thing and be left, it would have to despair. But we gain another courage through Christ, and know that he is in all places, whether honor or dishonor, hunger, sorrow, sickness, prison, death or life, good or evil. This is what St. Paul wishes the Ephesians, that God may give them grace and strength, so that they may grasp it with their hearts. And now concludes the prayer thus:
Also recognize the love of Christ, which surpasses all knowledge, so that you may be filled with all the fullness of God.
That is where you stand in faith and understand the four pieces, I wish you to do the same,
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That ye may know the love of Christ, which we ought to have, that he bear toward us, and we toward our neighbor, which surpasses all knowledge, even of the gospel. For know what you will, that knowledge is of little or no use where love is not.
(48) Thus briefly is the sum of this desire, that we may increase in faith, that it may be strong and vigorous, and that love may be fervent and ardent. And that we all may be filled with all the fullness of God. This is said so much in the Hebrew way, that we are filled in every way, so that he may fill us up, and become full of God, showered with all the grace and gifts of his Spirit, who makes us brave, enlightens us with his light, and his life lives in us, his blessedness makes us blessed, his love awakens love in us. In short, that all that he is and is able to do may be complete in us and may work powerfully, so that we may be completely divinized, not having one part or only a few pieces of God, but all the fullness.
- there is much written about how man is to be deified; so they have
Ladders made to climb up to heaven, and many such things. But it is a vain work of partisanship; but here is shown the right and nearest way to get there, that thou mayest become full, full of God, that thou mayest not lack any thing, but have all in one heap, that all that thou speakest, thinkest, walkest, summa, thy whole life may be altogether divine.
But let no man think that such things shall fully come to any man in this life. We may well desire and ask, as St. Paul did here, but no one will be found who has such fullness completely; we stand alone in desiring and sighing for it; for because we live in the flesh, we are also full of all kinds of Adam's fullness; therefore it is necessary that we pray without ceasing that God may take away the weakness, and give us courage and spirit in our hearts, and fill us with grace and strength, so that he alone may rule and work in us completely. This is what we should all wish for one another. May God also give us grace to do this, amen.
On the seventeenth Sunday after Trinity.
Eph. 4, 1-6.
I therefore exhort you, prisoners in the Lord, to walk according to your calling, in which you have been called, with all humility and gentleness, with patience, bearing with one another in love, and being diligent to keep unity in the Spirit through the bond of peace. One body and one spirit, even as ye are called unto one hope of your profession. One Lord, One Faith, One Baptism, One God and Father (our) of all, who is over you all, and through you all, and in you all.
This is also a beautiful sermon about the good works of Christians who believe and obey the teaching of the gospel, which St. Paul gave to the Ephesians before; as we heard in the next Sunday epistle that he wishes them to increase and grow in the knowledge of it. For this must always be the foundation of all doctrine and life and the high eternal treasure before God of a Christian, namely, faith in Christ, which alone is the forgiveness of sins.
and make them children of God. Now that we have it, let its fruits also be reaped, so that Christians may show and be seen that they are such people who live in honor and obedience to God, that God may be honored and praised thereby; that they themselves may have honor and eternal reward in the sight of God and man.
(2) But he makes such admonition upon the remembrance of his prison and tribulation,
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He suffers for the sake of the gospel and for their good and honor (as he said before), so that they in turn also honor the gospel with their life and conduct for the sake of the gospel. And at first he gives a common rule for the whole life of Christians:
That you walk as befits your profession.
(3) This should be the main and most important thing for a Christian to do in his outward conduct in the world, that he remembers and considers himself for what he was called and set by God, that is, why he is called a Christian and thus lives according to it; and let this shine before all the world, namely, that by his life and work God and the name and word of the Lord Christ are praised; as Christ Himself Matth. 5, 16. admonishes His own: "Let your light shine before men, that they may see your good works, and glorify your heavenly Father" etc.
4 So St. Paul also wants to say herewith: You have now received God's word and grace, and so have become blessed people, who in Christ have everything you need; Remember this yourselves, and consider that you have been called to much more and higher things than other men, and also live in such a way that it may be seen that you are seeking a greater good, indeed that you have already attained to something much better than the world does, and that with your life you are giving honor to the Lord, who gave you such treasure, and give no one cause to blaspheme and reproach your treasure, or to despise his word, but rather to entice and provoke everyone, so that by your conduct and good works they may be moved to believe Christ and praise him.
For a Christian should know that he does not live on earth for himself or for his own sake, but that his life and being on earth is his own and belongs to the Lord Christ; therefore it should also be directed to his honor and glory and serve him, so that he can say with St. Paul Gal. 2:20, not only of the spiritual life of faith and the righteousness of grace, but also according to the fruits of the same in his outward conduct: "I now no longer live, but I have become a Christian.
Christ lives in me"; so that it means to have walked in Christ, as St. Paul says elsewhere, yes, to have put on Christ Himself, Rom. 13, 14, as our garment and adornment, so that He may shine in us and be recognized.
(6) But where this does not happen, sin becomes much more serious and worse. For in every sin of those who are called Christians or God's people, God is not only angered by the disobedience, but also by the disregard of the other commandment, which makes the sin much more serious, namely, that God's name is thereby blasphemed and others are angered; as St. Paul Rom. 2:24 also says: "For your sake God's name is blasphemed among the Gentiles. Therefore a Christian should live in such a way that he preserves God's and Christ's honor, lest his name be profaned and he should bear the guilt of doing evil; just as the devil, together with the world, does everything he can to dishonor and blaspheme God, so that he only shows his bitter hatred for Christ and his word, and harms the church by causing trouble, both to frighten the unbelievers away from the gospel and to make the weak dislike it.
- In order to prevent this, Christians should be all the more careful not to cause trouble with their lives, and let their God's and Lord's name and honor be dearer to them than to have him blasphemed, so that they may also leave their own honor, goods, body and life for the sake of it, because they have their highest treasure and blessedness in it; and they should think, where they consider it beautiful and valuable, that this is their own honor and glory before God and men; as God promises and says 1 Sam. 2, 30: "Whoever honors me, him I will also honor." And again, if they do not do this, they will bring upon themselves the wrath of the most high God, and their own contempt and shame; as he says there further, "Those who despise me shall again be reviled." And in the other commandment he threatens serious and terrible punishment to all who use his name uselessly, that is, who do not use it for his praise and honor etc.
(8) Let each man search out his own life and see how diligent he is.
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in this piece, to prevent the Gospel from being disturbed, and to direct his work and deeds according to the serious commandment of God, in honor and praise of God's name and the Gospel. Yes, everyone will find enough great and grave sin here, which he may well lament and amend, so that he does not incur God's wrath upon himself; especially because now, without that, in these last evil times, the Gospel is being pressed everywhere with so many great and many aversions. Man was created to be God's image, and God's image to be known through him; therefore, the whole life and conduct of man should shine like a mirror, and there should be no higher or greater concern for a Christian than to live in such a way that God's name is not disgraced.
(9) This is the first part of St. Paul's exhortation about the whole life of Christians, after which he mentions some special good works that all Christians in general should practice: humility, gentleness, patience, unity of the spirit (2c). Of which the other epistles, especially St. Peter's, speak one by one; as of humility (of which the Gospel also reports today) on the 3rd Sunday after Trinity; of patience and gentleness on the 2nd Sunday after Easter and on the 5th after Trinity.
(10) Hereby all Christians in all classes are given good works enough, that they must not seek others or better; for St. Paul does not want to impose special works on them apart from or above the common classes, as the false saints teach and do. Paul does not want to impose on them special works apart from or above the common classes, such as the false saints teach and do, such as people are called to run from people in deserts, to raise up their own monasticism and self-chosen works, which they praise as much higher and better than those of other common Christians, and even to make them despised and regarded as dangerous classes; As up to now the papacy unashamedly called such worldly classes, and those who lived in them had to think that they could hardly go to heaven if they did not also become spiritual (so they only held the monks and the clergy), or even made themselves partakers of their works and bought their merit from them. But St. Paul and the
The whole of Scripture teaches only such good works as are laid down by God in the Ten Commandments for everyone in general, and which are to be practiced in the common life and in the public sphere; which do not make a great show and splendor in the eyes of the world, like the hypocrisy of their self-chosen worship, and yet are truly delicious, good and useful works both before God and men; For what can be more pleasing to God and better for people than to live in your profession in such a way that God is honored by it, and with your example you also bring others to love God's word and praise His name. Item, what more useful virtues are there in the whole life of man than humility, gentleness, patience and being of one mind? etc.
(11) Where can one do this better than in the ranks that God has ordained to live among the people? Yes, the self-chosen special life and monastic holiness is of no use at all for this. For who is better off that you go to a monastery, make yourself special and do not want to live like the others? Who is helped by your cap, sour vision, hard camp? Who thereby comes to the knowledge of God, or to the consolation of conscience, or who thereby is stimulated to love his neighbor? Yes, how can you serve your neighbor in this, and show love, humility, patience, meekness, if you do not want to live among people, and keep your self-chosen rule or order so strictly that you would rather let your neighbor suffer hardship than go against it?
(12) It is to be wondered at that the world lies in such great blindness that it considers both God's Word and His order and status, in which it must live daily, to be nothing at all. If one preaches to it about faith in God's word, it considers it heresy; if one says about works and conditions, instituted by God Himself, it again considers it nothing at all, but knows how to do it much better. That a common Christian in the house, a servant and maid at her service lives Christianly: o, that is, she says, a vain worldly thing! You must attack yourself differently, crawl into a corner, put on a cap, go to the saints, then you can help yourself and others to heaven.
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mel help. If you ask why, or where God said it, there is basically no other reason than this: Our Lord God knows nothing about it and does not understand what good works are; how then could He teach? He himself must go to school with these highly enlightened saints and learn from them.
- But it all comes from the afflictive inherent plague and evil called original sin, which is such blindness and wickedness that it does not want to see or respect God's word, will and work, and instead casts out other things according to our own pagan thoughts; has such a thick skin over both her eyes, ears and heart that she cannot see the light of how the common life of Christians, male and female, inferior and superior, is adorned and decorated with God's word; nor will she allow herself to be persuaded to do these works, of which God Himself testifies that they are heartily pleasing to Him in those who believe and are in Christ. Summa, experience in all the world shows and testifies that it is a great special grace and that few people are so blessed that they do the right good works, and the great multitude of those who want to be holy strive in vain with other vain works that they consider great, and thus make themselves quite unfit, as St. Paul Titus 1:16 says, for right good works. This is a pity, which such erroneous human delusion of self-chosen works and holiness brings with it.
14 Secondly, it also follows that the beautiful, lovely virtues that St. Paul teaches and praises here, humility, gentleness, patience, unity of spirit, are hindered and destroyed, and on the other hand the antagonism of the hostile vices is strengthened by the devil. For where one falls outside of God's word and on the works of men of one's own choosing, there must first of all follow all kinds of arrogance and obstinacy, so that one throws out this and the other that, and each one wants to have the glory that his is the best, and then the other wants to make something better.
There are many such teachers and works, as there have been among so many innumerable sects in the priesthood, and as there always are among all sects. None of these virtues, humility, gentleness, patience, love, etc., can take place; but the antagonism must follow, because the hearts and minds are not one: that one proudly despises the other, and where one does not let his thing be right and good, begins to be angry, to envy, to hate; can have neither friendship nor patience with anyone, who does not make and do it, as it is just for him etc.
15 On the other hand, Christian life, of faith and its fruits, is ordered according to God's word, so that it all serves to preserve love and unity and promotes all virtues. For it does not destroy the order, which God created and established, of the common estates and their works among men, the authorities, father, mother, sons, daughters, masters, wives, servants, maids; but confirms them all as good estates and works; calls each one in his Christian life and all in general to love, humility, patience etc. so that no one despises the other, but each one gives his honor to the other, and knows that even in a lesser state he can be as blessed and good before God as he is. Item, that each one have patience with the other's weakness, and know that others also have to bear his infirmity etc. And in sum, that each one show love and friendship to the other, which he would have done to himself.
- To this end, a Christian is greatly helped and encouraged by the fact that he knows that in Christ he has God's grace, forgiveness of sin and eternal life, not because of his merit or special life and works, but because in his nature and status, however lowly he may be in the eyes of the world, he is as much God's child, blessed and partaker of all Christ's goods (if he believes), as he is the greatest and most noble saint; Therefore, he must not look for other works that he is not commanded to do, nor grant to others, whether they are in a greater state or have more gifts from God and can do greater works; but he must keep to his measure, and serve God in his profession, and
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that he also needs him in his position as an instrument. Again, whoever serves according to God's calling in a higher state, gifts and work, this unity of mind should also teach and instruct him to remain in humility, not to despise others, but to know that he is not better before God and more valid because he has greater gifts, but that he is all the more obliged to serve others with them, and that God can do more and greater things even through those who have lesser gifts; Thus he can also show patience, gentleness and love toward his neighbors who are weak and infirm, considering that they are also members of Christ together with him and share in the same grace and blessedness.
(17) See, this is why the apostles St. Paul and St. Peter so diligently practice this virtue, which is called "being of one mind," because it is also the most necessary and beautiful virtue among Christians, which keeps and binds Christianity together and does not allow it to become divided and separated, as has been said before. That is why St. Paul exhorts us to be diligent in this and, as he says, to be careful to keep it. But he calls it "unity of the Spirit" to show that he is speaking of the unity of right doctrine and faith, otherwise it cannot be called one or the same Spirit, since there is no Holy Spirit without knowledge and faith in the gospel of Christ; therefore one must strive above all things to keep the right doctrine of Scripture pure and one.
- For it is also the greatest and most harmful annoyance of the churches to cause discord and division of doctrine; which also the devil drives to the utmost, and comes commonly from some arrogant, obstinate and ambitious heads, who want to be something special, fight for their honor and glory; They cannot hold it equal with anyone, think it would be their shame if they should not be praised as more learned and greater in spirit (which they do not have at all) than others; they do not grant anyone the honor, although they see that he has greater gifts; item, out of envy, anger, hatred or revengefulness against others, they seek to make rivals and to hang people on themselves. For this reason he first
exhorts to the necessary works of love, that they practice humility, patience etc. against each other, and one can tolerate the other etc.
- It is clear and evident enough from experience what harm and ruin the church suffers from the trouble of doctrinal division and discord; for in addition to the fact that many people are deceived, and the multitudes fall in with a rush when they hear something new from the hopeful, meager spirits, pretended with great pretense and excellent words; it also follows that many of the weak and otherwise good-hearted people fall into doubt, not knowing with which they should abide; From which it further follows that the doctrine is despised and blasphemed by many, who seek cause to contradict it; item, that many become quite nefarious and epicurious, and regard all religion and what is said of God's word as nothing at all; item, even those who are called Christians, become embittered in such quarrels against one another, biting and devouring themselves with hatred, envy and other vices, whereupon both love grows cold and faith dies out.
(20) Such disruption in the church, and all the ruin of souls that results from it, is caused by such obstinate, red-blooded heads, who do not stick to the united doctrine nor keep the unity of the spirit, but seek and do something new for the sake of their own conceit, honor or revenge; and thus bring upon themselves much more terrible and unbearable condemnation than others. Therefore, Christians should be careful here not to give cause for division or discord, and with all diligence and care (as St. Paul admonishes here) keep on helping unity. For it is not so easy to maintain it; even among Christians there are many and various causes that easily move them to dislike, anger and hatred; so the devil also seeks causes, stirs up and blows up where he can; Therefore they must take care that they do not give way to such irritation as the devil or their own flesh drives in them; but fight against it, and do and suffer everything they should, whether it concerns honor, goods, body or life, so that they, as much as is in them, do not let the unity of doctrine, faith and spirit be separated.
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One Body and One Spirit, just as you were called to one hope of your profession. One Lord, One Faith, One Baptism, One God, One Father etc.
- This is the cause that should move Christians to hold fast to the unity of the Spirit, because they are all members of one body and partakers of all spiritual goods; for they all have at the same time one treasure, namely, one God and Father in heaven, one Lord and Savior, one word, baptism and faith, and summa, one blessedness; because such goods are common to them all, in which each has as much as the other, and none can attain anything better: what cause then can he have to make separation, or to seek any other thing?
(22) And hereby St. Paul shows and teaches what the true Christian church is, and how it is to be known? Namely, that there is no more than one church or God's people on earth, who have one faith, baptism, one confession of God the Father and Christ, etc. and who hold and remain in harmony with one another. Everyone who wants to be saved and come to God must be found in it and be incorporated into it, and no one will be saved apart from it.
(23) Therefore, this unity of the church is not called and is not the same as having outward regiment, law or statute, and church customs; and
as the pope pretends with his group, and wants to exclude all from the church who do not want to be obedient to him in this: but where this unity of the one faith, baptism etc. is. Hence it is called one, holy, catholic, or Christian church, that there is one pure and clean doctrine of the gospel and outward confession of it in all places of the world and at all times, regardless of what other inequality and difference of outward bodily life, or outward orders, customs, and ceremonies are.
(24) Again, those who do not keep this unity of doctrine and faith in Christ, but cause division and trouble besides, as St. Paul says in Romans 16:17, by their human doctrine and their own chosen work, wherefore they contend, and command all Christians to keep it as necessary: they are not the true church of Christ, nor of the members thereof, but abominators and destroyers; as we have often proved elsewhere. This certain doctrine and consolation we have against the Pabstry, which reproaches and condemns us because we have departed from them, and have reproached ourselves as apostates from the church; when they themselves are the true apostates from the church, persecuting the truth and tearing asunder the unity of the Spirit (under the name and title of the church and of Christ): wherefore every man is guilty by God's commandment to contradict them, yea, to shun and flee them.
On the eighteenth Sunday after Trinity.
1 Cor. 1, 4-9.
I thank my God always for the grace of God which is given you in Christ Jesus, that through Him you may be enriched in all things, in all doctrine, and in all knowledge. As the preaching of Christ has been strengthened in you, so that you have no lack of any gift, and only wait for the revelation of our Lord Jesus Christ, who will also keep you steadfast until the end, so that you will be blameless until the day of our Lord Jesus Christ. For God is faithful, by whom you were called to the fellowship of His Son Jesus Christ our Lord.
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This is the beginning of the epistle to the Corinthians, which St. Paul caused to be written. This is the beginning of the epistle to the Corinthians, which St. Paul caused to be written, because after his departure things were not so good, since some had already caused sectarianism and had thrown everything into desolation, both in doctrine and with life, so that he punished and corrected such vices and infirmities; for this reason it is still necessary and useful to read and practice it today, because the devil never celebrates where the gospel is preached purely, to mingle with God's children and also to sow his seed.
2 Now St. Paul wants to make it a little hard, and he wants to force (wash) them with sharp lye; but he begins neatly, showing them what they have received through the gospel, reminding them that they should be grateful to God for it, and teach and live in unity for His honor and praise, and beware of sectarianism and other trouble. Therefore, he begins thus:
I thank my God always for the grace of God that is given to you in Christ Jesus etc.
- As if to say: Dear brethren, consider what great grace and gifts are given to you by God, not because of the law or your righteousness, merit, and works, so that you may have no cause to boast of yourselves one before another, or to make sects and divisions; but in Christ alone, and for his sake, all these things have been given to you through the preaching of the gospel, that is, such grace as brings and gives you all kinds of gifts, that you also have been enriched in all things, so that you lack nothing of all that you need from God to give you, only that you still have to wait for the blessed day when Christ himself will visibly reveal himself to you with all the heavenly goods that you now have in faith.
4 Hereby he praises the preaching of the gospel to them (as he does in many other places), that they should esteem it precious and valuable; and he does this by his own example, that he himself thanks God for his person on their behalf, to provoke them the more to gratitude, that they should think back what they had before.
and now have received through the gospel, and beware lest, forgetting their former sorrow and now having received grace, they fall again from the same into former blindness; as has already begun to happen among them through their brethren, who, being weary of the gospel and no longer respecting the great grace, began to seek and choose other things.
5 Here, behold, this happened to the high apostle and highest teacher among the Gentiles in his time, that he had to see and hear in his own church the mobs and sects that arose out of security and ingratitude for the gospel during his life: what wonder if such things happen now, since there are not such excellent preachers and such pious Christians as there were? We see what great gifts are also given to us, but besides this we also see and feel what the devil is doing for trouble and annoyance; which is also the fault of our ingratitude, that we have so soon forgotten all the harm we suffered under the previous blindness of the papacy, how miserably we were deceived and plagued; as then must happen: If one wants to disregard such things or throw them to the wind, then gratitude and honor to God's word cannot follow; for such sated, forgotten Christians go and think that it has always been thus, and will always be thus, as it is now.
(6) Therefore it is necessary to awaken and remind the people to think of what they did not have before, even of what misery they were in, which St. Paul then also clearly exemplifies to his Corinthians (as we have just heard in some parts of this epistle); but here in the beginning with polite, friendly words he gives to understand that they should consider in what they have now obtained through the gospel, what they lacked before and may still be deprived of again.
007 Therefore saith he: Ye have now received grace, that ye are rich in all things (of which ye had none before, neither had ye yet, except the gospel were preached unto you), even in all things that pertain unto that life (for the gospel is not to make rich men here on earth), that ye should have no
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If you are lacking in some gifts and need nothing more than the few things that he, the Lord, himself will come, this is what you should still have, and in anticipation of the future of the same, live here of the graces and gifts in which you have been enriched with all things, until you are finally redeemed from this sinful, evil life of the world and all its plagues. You should know this and thank God for it, so that you may not seek other, better or higher gifts or professions, as if you did not yet have everything that you should have, as the rotten ones have given you.
- For you yourself calculate what better one can have or desire, because a Christian in his gospel and faith, being sure that his sin is forgiven and washed clean in baptism, is justified and sanctified before God, and thus already God's child and heir of eternal life; Afterwards, whether he still has and feels weakness and sin, yes, whether he is also hasty and has fallen, he can be raised up again, absolved, comforted, strengthened by his neighbor through God's word and the ministry of the sacraments, has daily preaching on how he should believe and live in all kinds of circumstances. Item, he can call and pray in times of need, and has the certain promise that God will hear and help him. But what more does a man desire, or what more does he need, than to know that he is God's child through baptism, and has God's word with him for comfort and strength against weakness and sin? Do you think it is a small wealth and treasure to know and have that God Himself speaks with you and works in you through the outward ministry, teaches, admonishes, comforts, helps, yes, gives victory and overcoming against the devil, death and all power on earth.
(9) What would we have gladly done and given before, that we might have had one in troubles and trials of conscience? It was said that if someone was sad or had a need, he should seek advice from a reasonable, understanding man, and what he was advised by him, he should follow; but such an understanding man was nowhere to be found, who could say or advise something about this. For here
Do not take the advice of a reasonable man, but only the word of God, which you can trust and rely on, as God Himself has revealed to you from heaven.
(10) This is, says St. Paul, the great riches and precious treasure: to have the word of God for certain, and not to doubt that it is the word of God; this is what comforts and sustains the heart. We had none of this before under the Pope's compulsion and darkness. We allowed ourselves to be led and driven by the vain humanity of his commandments, bulls and lies, calling on the saints, indulgences, masses, monasticism; and did everything that was given to us under the name of the church, only so that it would give us comfort and help, so that we would not despair of God's grace; But in order that they should comfort us, they led us to the devil and put us only more in fear and terror; for there was nothing that could make us certain; just as they themselves had to confess from their own teaching that a man could not nor should be certain whether he was in the grace of God.
(11) Yes, they drove the poor, stupid, challenged hearts to fear and tremble before Christ more than before the devil himself; as I have well experienced in myself, and for this I took refuge in the dead, St. Barbara, Anna and other dead saints, as mediators against Christ's wrath; and yet with this I accomplished nothing, nor could I be delivered from the fearful, fleeting conscience. There was no one among all of us, who were praised as highly learned doctors of the holy Scriptures, who could have given proper comfort from God's word and said: This is God's word, this is what God wants from you, so that you may give Him glory, and be comforted, and believe, and know that He forgives your sin and will not be angry with you; and if there had been someone who could have heard this, I would have given everything I have for it; yes, I would have taken such a word and left all kings their honor and crown for it, because it would have refreshed and preserved my heart, yes, my body and life.
- that should be commemorated and not
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forgetting to thank God for it, and therefore counting and reckoning what more one can count of the excellent great goods, so in all things we have become rich; for above the Word we also have the prayer and Our Father, since we know what and how to pray; which now, praise be to God! which now, praise be to God, almost every child knows, since all of us before, especially we monks, toiled with much long reading and singing, and yet prayed nothing, except as the nuns cackle away the psaltery or the geese the straw.
- I also wanted to be a holy and pious monk, and with great devotion I prepared myself for mass and prayer; but when I was most devout, I went to the altar a doubter, a doubter I went away again: If I had said my penance, I still doubted; if I had not prayed it, I despaired again; for we were under the illusion that we could not pray and would not be heard, that we were completely pure and without sin, like the saints in heaven; that it would be much better to abandon prayer altogether and do something else, than to act in vain in God's name. Nor have we monks (indeed, all that was called spiritual) prayed to people in this way, promising them Our prayer for their money and goods and sold them, which we ourselves did not know whether it was right to pray or pleasing to God. Therefore, praise be to God, we now know and understand not only what and how we should pray and call, so that we do not doubt, but also add a strong Amen, and conclude that he will surely hear us according to his promise.
(14) This is also an unspeakable treasure for a Christian, that he first of all has God's word, which is the word of eternal grace and consolation, baptism, sacrament, the understanding of the Ten Commandments and faith, all of which he can be sure of; in addition, he also has certain refuge and assurance that he will hear us in our distresses when we call upon him; and thus both of these are given to him, as God promises in the prophet Zechariah, Cap. 12, 10, the spirit of grace and prayer. He also has the understanding to be able to judge with certainty what are right good works and deeds that are pleasing to God; on the other hand, he also has the understanding to judge what are other useless, unworthy works and deeds that are pleasing to God.
We had none before, since we did not know what we believed, what we prayed, or what we lived; we sought our salvation and comfort only in our own imaginary deeds, in our repentance, confession, and atonement, in our own works of monasticism and obedience to the pope's commandment, and thought that it was thus accomplished, and considered that alone to be holy works and life; whereas the common Christians were worldly, yearly estates.
(15) As it was also publicly announced to the people (and the pope confirmed it) a great ship in the wild wide sea, in which there were nothing but holy monks, together with the super-holy popes, cardinals, bishops etc. who threw their merits to the others who were swimming in the water and were in distress, or gave their hands, tied their ropes or stoles around their bodies, and thus pulled them out to themselves into the ship etc.
- Against this, see and reckon whether this is not a great wealth and value, to be held high and glorious, that you now know what your heart should comfort itself with, and seek help in times of need, and how you should live in your state, and thus be provided for everywhere, whether you cannot grasp it enough by yourself at all times, that you can nevertheless always come to it and keep yourself to it through the common service and office of the church and with your nearest Christian; item, that thou mayest live rightly in the common works of the estates, as God has ordained, and know that thou doest better thereby and more pleasing to God, than if thou buy the works and merit of all monks and hermits from them?
(17) This is what St. Paul calls "being rich," first, "in all doctrine or wisdom," which is the high spiritual understanding of the word, concerning eternal life, that is, the comfort of faith in Christ; item, of calling and praying. And "in all knowledge," that is, right understanding and discernment of the whole outward bodily life and being on earth. For in these two items is comprehended all that a Christian should know and have. These are such great treasures and goods that no one can speak of them; and whoever can speak of them in exchange for the lack or harm that we have previously experienced.
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He cannot refrain from it; he must be happy and thankful for it. I myself think of the time when I studied the holy scriptures with all diligence, what I would have gladly given for someone to have interpreted a psalm correctly for me, and when I began to understand a verse, I thought I was born again.
18 Therefore, we should now thank God most highly for the great grace and gifts that we again have the light of both the right understanding of the Scriptures and the knowledge of all things; but it also goes and will, unfortunately, go in this way, just as it did with the Corinthians, who had been abundantly abused by St. Paul, but honestly and disgracefully ungrateful. Paul, who abounded abundantly in St. Paul's, but honestly abused it and became shamefully ungrateful, for which reason they were also subsequently punished, first by false teaching and seduction, until finally the beautiful church, with its land and people, was completely devastated and destroyed. Rather, such punishment is threatened, and is already at the door and knocking, in the most terrible way through the Turks and other troubles and plagues; so that we may also pray with a thankful heart and right earnestness, as here St. Paul gives thanks for his Corinthians and prays that God may keep us firm in what He has given us and keep us blameless until the day of our Lord Jesus Christ etc.
19 Therefore he exhorts us to remain in such knowledge and gratitude of the graces and gifts of God, and because we are so rich and blessed with them that we need nothing more, that we only wait for the Lord to make manifest to us such things as have been promised to us and already given to us in faith, by his coming.
(20) Hitherto much has been written and great art has been given concerning how one should prepare himself for death and wait for the last day, but this has made the stupid consciences much more sorrowful, for they have not been able to show anything of the consolation of the great riches of grace and blessedness in Christ, but have only instructed people to stand against death and God's judgment by their own work and good life. For this also the great grace is now seen, that he who has the word of the gospel goes and does his commanded office and work, be he of any standing.
He comforts himself that he has been incorporated into Christ through baptism, receives absolution, and needs the sacrament to strengthen his faith; he commends his body and soul to Christ; why should such a man fear death? Whatever the hour, through pestilence or some other sudden accident, sleeping or awake, he is always ready and well prepared, for he is always found in Christ.
(21) For this also a Christian may happily thank and praise God; for he himself sees that he needs nothing more, and will attain nothing better, neither does he have anything ready, through the forgiveness of sins and the Holy Spirit's gift and obedience of his profession, without daily increasing and persevering in such faith and calling upon his Lord; but no better nor other doctrine, faith, spirit, prayer, sacrament, blessedness etc. he cannot have, neither all the saints, St. John the Baptist, Peter, Paul, and every now baptized Christian has; therefore I must not deal with other fool's work, so that one wants to make people ready and bold for death, with remembrance and narration of so many daily accidents, evils and dangers of this life. It does not do so, death cannot be deterred by it and fear does not go away from it. But the gospel teaches thus: Believe in Christ, and besides this pray and live according to God's word; and if in this death attacks you and hastens you, then you know that you are of the Lord Christ; as St. Paul Rom. 14:8 says: "Whether we live or die, we are of the Lord." For this reason we are Christians and live on earth, so that we can have certain comfort, salvation and victory against sin, death and hell.
(22) St. Paul reminds us of this here, and then goes into great detail in this epistle, so that we may be thankful for such great grace, and keep ourselves Christian and brotherly among ourselves in doctrine and life, forsaking and shunning the wild and naughty behavior that the Romans or other wild-hearted people bring about. For he who rightly recognizes such grace and gift must in turn love and give thanks to God, and also live rightly toward his neighbor; and if he lacks anything in this respect, he will also find it through God.
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If you are not of this mind, you have certainly not recognized or grasped God's grace, otherwise you would correct yourself and live differently.
- Here you may ask: Why St. Paul so gloriously boasts about the Corinthians, how they are so rich in all things, that they do not have some deficiency etc.: when afterwards he himself confesses that they had divisions and sects among themselves: some over baptism, some in the sacrament, some in the faith of the resurrection from the dead, some in the abuse of liberty, item, that some otherwise lived as they wished etc. Does not this mean that they have deficiency and infirmity? How then may he say that in all spiritual things they have all things abundantly, that they lack not one thing?
(24) Now, here it is necessary to know that I have often said: Christianity can nowhere be so pure that there are not also some false and evil ones among them; just as the weeds, the brambles, the grasses, the hedgehogs *) always want to be among the pure grain. Therefore, whoever wants to look at the church and find something unhealthy or even unclean among the group called Christians, will be lacking in the church, in the gospel and in Christ, and will never find or meet with a church.
(25) Therefore we are comforted by this: If we have the gospel purely, we have the treasure that God gives to His church, so that we cannot lack nor be in want. But it is not yet so strong and perfect that those who hear it have fully grasped it, or are pure in faith and life; but there are always some who do not believe, and some who are still weak and imperfect; but still the treasure and riches of doctrine and knowledge are certainly there, and lacking nothing in them, they also work much power and fruit. But the fact that some do not believe does not harm baptism or the gospel or the church, but they themselves. In sum, where the word remains, the church certainly remains; for where the doctrine is pure, baptism can be baptized,
*) Hederich, wild mustard, a plant growing in panicles, especially in fields sown with oats.
D. Red.
Sacrament, absolution, Ten Commandments, Our Father, good works, all estates and everything kept pure, and where something is lacking or not righteous, to be punished, corrected and set right by the Word.
For there must be some who have the Word and Sacrament rightly and purely and believe, pray rightly, keep God's commandment, etc., as, praise God, we have with us, so that one can certainly conclude: If the true church were not here, none would be here; therefore there must be true members of the church and saints among us. Whether the children of the world (as happens everywhere and at all times), who neither believe nor live a Christian life, perish beside them, neither faith, nor baptism, nor doctrine, nor the church perish because of it; but the treasure nevertheless remains there, whole and unweakened, and God can give grace that some may renounce their unbelief and evil life, and also come here and amend themselves.
(27) Again, those who do not have this treasure, namely, the word or doctrine and knowledge, cannot be the Christian church, nor members of it, therefore they cannot rightly believe, nor pray, nor do good works that please God. And thus all their life is lost and condemned before God, even though they boast much about God and the church, and have much greater appearance and glory before the world of a but holy life, or great virtue and honor, neither do righteous Christians; for it is decided that apart from the church of Christ there is no God, no grace, nor blessedness; as St. Paul said in the next epistle Eph. 4, 5: "One Lord, One baptism, One faith, One God" etc.; item Acts 4, 12: "There is none other name given among men, whereby we are saved."
28 Therefore St. Paul, when he praises the Corinthians, does not look at the seditionists, epicureans, or others who publicly cause trouble among them, as he who had taken his stepmother; but he looks at the fact that nevertheless there is the little group that has the pure Word of God, faith, baptism, and sacrament (although there are some false and evil ones among them); in order that they may have the same
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For as few as they are, there is the unspeakable riches of which he spoke, whether in threes or fours (if there were not more of them), or in hundreds or thousands. For that many have it not, is not the fault of the gospel, nor of the preachers, nor of the church, but of themselves, who stop their ears and hearts at it.
(29) Behold, St. Paul has thus gloriously praised and described the Christian church, where it is on earth, and what unspeakable goods and gifts it has from Christ, for which it should thank and praise him, both with its confession and its life. He now concludes this and says:
For God is faithful, through whom you were called to the fellowship of His Son Jesus Christ our Lord.
(30) Which Christ hath begun in you, and hath already given, whereby he will surely preserve you unto the end, and for evermore, if ye will not yourselves by unbelief fall away, or be cast away: for his word or promise which is given unto you, and his work which he worketh in you, is not changeable, as the word and work of men, but is fixed, certain, and divine immovable truth. Because you have such a divine calling, you should take comfort in it and firmly rely on it.
On the nineteenth Sunday after Trinity.
Eph. 4, 22-28.
Therefore, according to the former way of life, put away from yourselves the old man, who is corrupted by lusts in error. But renew yourselves in the spirit of your mind; and put on the new man, which is created after God, in righteousness and holiness. Therefore put away falsehood, and speak the truth, every one to his neighbor, as we are members one of another. Be angry and do not sin; do not let the sun go down on your anger. Neither pray ye room to the blasphemer. Let him that hath stolen steal no more, but work, and with his hands work some good thing, that he may have to give to the needy.
- This is another admonition to Christians, that they also follow their faith by good works and a new life; for although they have forgiveness of sins through the tariffs, the old Adam still clings to their flesh, which is always stirred up with evil inclinations and lusts, both to worldly vices and to spiritual ones; If they do not resist them, they lose the faith they have received and the forgiveness of their sins, and become worse than they were before; they begin to despise and persecute God's word, if they are punished by it; even those who like to hear it and value it and intend to live by it, still need daily admonishing and admonishing. So strong and tough is the old skin of the sinful flesh, and the sorrowful
Devil so powerful and mischievous; where he gains a little space, where he can use a claw, he penetrates all the way, and does not let up until he sinks man back into the previous old damned nature of unbelief, contempt of God and disobedience.
2 Therefore the ministry of preaching in the church is not only necessary for the ignorant, whom one should teach, as the simple, unintelligent rabble and the young people; but also for those who know well how they should believe and live, to awaken and admonish them, so that they resist daily, and do not become slothful, nor wearied and weary in the battle they must have on earth with the devil, their own flesh and all vices.
3 For this reason St. Paul also so diligently exhorts his Christians, that
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It also seems as if he is doing too much for him, that he is so vehemently impressing this on them everywhere, just as if they were so ignorant that they did not know it themselves, or so careless and forgetful that they did not do it unbidden and unpushed. But he also knows that although Christians have begun to believe, and are in the state in which the fruit of faith is to prove itself, it is therefore not immediately done nor completed; that it is not valid here to say and think: Yes, it is enough that the teaching is given; therefore where the spirit and faith is, there the fruits and good works will follow of themselves. For though the Spirit is there, and, as Christ says, is willing, and also works in them that believe; yet against this also is the flesh, which is weak and slothful, whereunto the devil feeleth not, that he may bring down that same weak flesh by temptation and provocation etc.
4 Therefore, one must not let people go as if one should not exhort or urge them to good living through God's word. No, you must not be negligent and lazy here; for the flesh is already too lazy to obey the Spirit, yes, it is too strong to resist it; as St. Paul said elsewhere, Gal. 5, 17: "The flesh lusts against the Spirit etc. that you do not do what you want." Therefore, God must also do here as a good, diligent steward or ruler, where he has a lazy servant or maidservant, or industrious officials (if they are not otherwise evil or unfaithful), who must not think that this is the end, that he has commanded once or twice what they should do, where he himself does not always lie on their backs and drive them.
- So it has not yet come to pass with us that our flesh and blood go and leap in vain joys and desire for good works and obedience to God, as the spirit would like and faith instructs; but even if it always drifts and blows with it, it can still hardly carry it away; what would happen if one were to leave such exhortation and drifting standing, and yet go and think (as many safe spirits do): Yes, I myself know well what I should do, have done it.
so many years ago and so often heard, yes, also taught others! etc. I think that if one were silent for a year with preaching and exhortation, we would become worse than no Gentiles are.
Now, this exhortation is in itself easy and well to be understood, because he does exactly what he exhorts everywhere else, about the fruits of faith or Christian walk, without speaking of it in different words in one place and not in another. Here he calls "putting off the old man and putting on the new" or "renewing oneself in the spirit" etc.
- What he calls the "old man" is now well known, namely, the whole man, as he was born of Adam, after his fall in paradise, blinded by the devil and corrupted in his soul, that he does not have God before his eyes nor does he trust in Him, yes, he does not ask anything about God, he goes without all concern before His judgment; Even though he boasts about God's word and gospel with his mouth, but in fact all things remain as before, without so much that is new, that he has heard something about it, but has just as little fear of God, trust and love as before.
- such life and character shall not be with you, says St. Paul, it must not remain with this old man, but he must be stripped and put away; for this is just as you were before and was born to you from Adam, not respecting God, not fearing nor trusting nor calling on God; item, that the body also does not live according to God's commandments, is full of fornication, pride and unsated avarice, envy and hatred etc. Such a life and character will not be suffered by a Christian, who then shall be called and truly be another man than he was before, as we shall hear, and therefore also lead a different life.
(9) Therefore a Christian must take care that he does not deceive himself, for in this the true Christians are distinguished from the other hypocritical Christians. For the latter live in such a way that one can feel and notice by their conduct that they have God before their eyes and truly believe the gospel: but these, on the other hand, also show by deed that it is nothing which
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they pretend to faith and forgiveness of sin, because no sign is seen in their lives and works that they are somewhat improved and become different from what they were before, adorning themselves only with false appearances and names of the gospel, faith and Christ etc.
010 Wherefore he giveth two things unto the old man, saying, That he corrupteth himself in error after the soul, and in lusts after the body. Thus he paints the old man, that is, every unbelieving man, even though he has the name of a Christian, that he is first of all an erring man, lacking the truth, knowing nothing of the right knowledge and faith of Christ, going without care, taking no heed either of his wrath or of his grace, deceiving himself with his own thoughts and making darkness out of light, thinking that God will not punish him, though he does too much, even adorning and covering his vices with the name of virtue: his pride, avarice, pressing and plaguing the poor, anger, envy must be called, kept his position honestly, strictly regimented, honest and well kept house, cared for his wife and children, Christian zeal and love of justice etc. And Summa, always goes in the dream and false conceit, as if he were a Christian, and yet is nothing behind.
(11) From such error follows the other part, which is lust, as the fruit of unbelief, that such are sure to perish, and all live according to the lust of the flesh, having no desire for good, nor seeking to promote or maintain discipline, honor and virtue, but brazenly throwing their lives into the redoubt, wanting only to do what they desire, and yet being unpunished for it.
(12) This is the doings and nature of the old man, says he, who does nothing but corrupt himself, that is, becomes only the longer the worse, and thus brings upon himself his own condemnation and punishment, both to soul and body; for as he becomes the longer the more unbelieving and hardened, so also the longer the more stingy, hopeful, hateful, unfaithful, and even a shameful and harmful man. This was your former way of life, when you were still all heathens and unbelievers: therefore you must
You must put it away completely and put it far from you, or you will not be able to remain Christians, because it is not possible to believe and boast about the grace of Christ and the forgiveness of sins, and yet want to follow sin and remain in the old, unchristian life and walk of error and corrupt lusts.
But renew yourselves in the spirit of your minds, and put on the new man, created after God, in righteousness and holiness.
- Just as we are to put off the old man, so he wants us to put on the new one, so that we become more and more new men from day to day; This happens so that first of all, having been delivered from error (or the erroneous thoughts and conceits of the corrupt nature, since we do not know or think rightly of God, neither fear nor believe in Him), we now have right thoughts of Him in our hearts through God's Word, that we fear His wrath against sin, and trust in His grace with right faith, that He will forgive us sin for Christ's sake, and if we call upon Him, also strengthen us against it and give us strength to resist and overcome it, and that such faith will increase and grow in us.
14 This is called, first of all, "being renewed in the spirit of the mind," that is, always increasing and being strengthened in the begun right and certain understanding and clear knowledge of Christ against error and false conceit. Whoever is renewed, he says, is now such a man "who is created according to God, in right or true righteousness and holiness. In the old man there is nothing but error, through which the devil leads him to ruin. But the new man, on the other hand, has the spirit and truth, by which the heart is enlightened, which brings with it righteousness and holiness, so that man follows God's word and has a desire for good godly conduct and life; just as, on the other hand, from error follows a desire and love for sins and all unrighteousness. Such a new man is created according to God, as an image of God; this must be a different man than those who live in error and lust.
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For if he is to be God's image, his right divine knowledge, understanding and sense, and also divine life of righteousness and holiness, must also follow in him, as it is in God Himself.
(15) Adam was first created in such an image by God, both true in soul, without all error, in the right knowledge of God and faith, and also holy and pure in body, that is, without impure, unrighteous lusts of avarice, fornication, envy and hatred. And also his children, that is all men, would have remained so from birth, if man had not allowed himself to be seduced by the devil and thus had corrupted himself. But now that Christians have been restored to such a divine image by God's grace and spirit, they should also live in such a way that both the soul or spirit be righteous before God and pleasing to Him in the faith of Christ, and also the body or the whole outward life of man be pure and holy, and so that it be true holiness.
For some also pretend to great holiness and purity, but this is only a false appearance, so that the world is deceived; just as the spiritual sects and monkish saints do, who put their holiness and purity only on outward special ways and self-chosen works; which is called and appears to people to have prayed and fasted in a holy and pure way, abstaining etc., but inwardly they are and remain arrogant, poisonous, stingy, hateful, full of the filth of fleshly lust and evil thoughts; as Christ also says of such Matth. 15, 19. Luc. 16, 15. Just as their righteousness, of which they presume before God, has a semblance, so that they pretend to deserve God's grace for themselves and others, and yet inwardly there is no right thought of God, but unbelief, that is, false and vain presumption or doubting; therefore such righteousness and holiness is not true nor righteous, but vain hypocrisy and lies, not of God nor according to God, but formed according to the lying spirit, the devil.
- But those who are true Christians were created by God, says St. Paul, through faith in Christ to a new life.
Man, who is like God, truly righteous and holy before Him; as first Adam was finely erected in his heart towards God, and in right joyful confidence, love and desire, and also the body holy and pure, knowing nothing of any evil, unclean or disorderly air, and thus the whole life of man was a beautiful image and mirror in which God Himself shone; Just as the life and being of the holy spirits, the angels, is a divine thing, true knowledge of God, certainty, joy in God, and pure holy thoughts and works according to God's will.
- But now man has fallen so terribly from such cheerful confidence, security and joy into doubt or false presumption before God, and from pure beautiful obedience into the impure ungodly airs: so we ourselves cannot save nor help ourselves from this, nor will anyone be helped, neither the Christians, who through the faith of Christ begin again to have a cheerful, secure heart towards God, and thus are set in the former state and in the right paradise, since they are one with God, and thus are righteous, that they comfort themselves with His grace, and thus also gain desire and love to live holy according to God's commandment and to resist the ungodly nature and lusts; who begin to taste a little how St. Peter says, God's goodness and kindness, and feel and understand in it what they had in Paradise. Therefore, whoever wants to be a Christian should also strive to be found in such a new man, created according to God, not in blind error and false conceit, but in the true nature of righteousness and holiness before God.
Therefore, put away lies and speak the truth, each one with his neighbor, since we are members one of another etc.
(19) If any man understand not what is the old man, or what is the new man, or what is true righteousness, and what is false righteousness, and what is holiness, let him give an example in one or two pieces, that they may be seen and taken hold of. If all sin is taken in one heap, it is divided into the two pieces,
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which are the devil's own work, namely, lying and murder; for by lying he sets up all idolatry, error, false faith and holiness, and among the people unfaithfulness, mischievousness, wickedness etc. And so that after that people are driven against each other to anger, hatred, revenge and murderousness; therefore St. Paul also puts these two pieces together here.
- Now where one does not deal with another in truth, but falsely and deceives, whether in spiritual or worldly matters (as the world in all its essence does nothing but lie and deceive), there is certainly the old man, and neither righteousness nor holiness, although he adorns himself with great appearances, and cannot be punished by the world; For there one sees no image of God, but only of the devil, that the heart does not trust God nor hold to His truth (otherwise it would also be hostile to lies and falsehood); but considers it delicious that it can cover itself with false appearances, even under God's name, and for the sake of its lust of avarice or self-interest and honor deceives, lies to, deceives and ropes its neighbor, as such devilish lust carries and hounds him.
21 Again, you can see by the contradiction, where there is a new man who speaks the truth and is hostile to lies, not only those high lies against the first table of the Ten Commandments, but also in the other, dealing deceitfully and falsely with no one. 2c, but to mean and act faithfully and brotherly with everyone, as he would have acted with himself, as Christians ought to live among themselves, as members of one body among themselves, as he says here, and having all goods in Christ one and the same etc.
Be angry and do not sin; do not let the sun go down on your anger.
- half of the sins that the world has learned from the devil, its lord and master, is lying and deceiving, but under the name and appearance of truth; for no one wants to be called a liar, and the devil himself covers all his lies with the name of truth. The other pieces, so now open
More visible and knowable is anger, and the fruits of it. The two are commonly with each other. For as the world lies and deceives for its own profit, so when it sees that one does not do or speak what it would like, or wants its lies to be punished or its profit and desire to be increased, then it begins to rage with anger against God and its neighbor, and seeks to avenge itself and to do harm, but also covers and adorns such things with lies and deceit, claiming that it has great and just cause and right to do so etc.
For this reason St. Paul admonishes the Christians that they, as new men, should also beware of this vice; and to this end he cites a saying from the 4th Psalm, v. 5: "If ye be angry, sin not; speak with your heart upon your couch, and be still". etc. This reads the same as if he allowed to be angry, as St. Paul also repeats to him: "Be angry and do not sin." But he says of it, how it happens in this life, that they are challenged and moved with anger, and so purely does not go away, something runs under at times, as the heart begins to swell; so also the devil hurries and drives to it; for he does not stop, he always wants to press his seal and image into us and make us like him, either by error and lies against faith, or by anger and murder against love and patience. You will feel both of these, especially where you want to be a devout Christian, hold fast to the truth and live rightly toward everyone; there you will experience all kinds of evil deceit and fraud, unfaithfulness, backbiting from those to whom you have done all good; item, obvious violence and injustice from those who should protect you and help you rightly; this will hurt you and move you to anger. Yea, in thine own house, and among thy dear brethren and Christians, thou shalt often see and hear things that vex thee; or again, a word shall escape thee that shall not please them. Nothing else will come of it, it suffers no other way in this life, flesh and blood cannot help it, that it should not feel such movement to anger and impatience, especially when it receives evil for good, so the devil brings it too close to the man, and
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deals with it, to light a fire of anger and displeasure between you and your neighbor.
(24) But now is the time, saith he, that thou take heed, and sin not; that is, that thou leave not the bridle to the offence, nor follow the movement of wrath. I know that you may be moved and think that you have just cause to be angry and to take revenge. But beware that you do not do what anger wants. Even if you are hasty and have gone too far, do not continue and do not keep the anger with you, but curb and ward it off, the sooner the better, so that you do not let it take root and carry it with you overnight.
For where he is followed, he does not allow anything right to be done, as St. James Cap. 1, 20 also says; he causes man to fall, so that he sins against God and his neighbor. As the pagans have seen, anger also overtakes reason and never gives good advice. Therefore, the Emperor Theodosio was punished by St. Ambrose after he had had many people killed in Thessalonica out of anger, and he obtained from him that he himself issued a decree that no one should be judged by his order or command until a whole moon had passed since then, so that in the meantime the judgment could be revoked if it had been hasty out of anger.
26] Therefore the Psalm says here: If the wrath stirs you and moves you, do not give it room to proceed and do its will, for in doing so you would surely sin: but go into your closet, discuss and consult with yourselves first, pray an Our Father for it, or speak something good to yourselves from God's Word etc. and suffer yourselves, and trust in God, who will establish your right.
27 This is also what St. Paul means: "Do not let the sun go down on your wrath"; for a Christian does not have to bear wrath, but to quench and subdue it in the first tinder. This belongs to a new man, that he may overcome wrath, lest the devil repel him from the faith he has begun, nor lose what he has received.
For where he follows such irritation of his flesh, he is already again led by error into condemnation of the old man and is no longer powerful himself, follows his own lusts, and yet the lie adorns, and still wants to have the right to be angry and avenge; as the world does, which therefore says: This one does me such great violence and injustice, should I suffer this? I have a right cause, I will not lay my head gently, unless it be paid again; even thereby make their cause unjust both before God and men; as also the proverb saith, He that smiteth again is unjust.
For it is forbidden in both divine and human law that no one should be his own judge; and for this very reason God has appointed authorities and judges to punish injustice on his behalf, which is called (where it is used correctly) not man's, but God's judgment, wrath and punishment. Therefore, whoever reaches into such judgment himself reaches into the mouth of God himself, and does two wrongs and thus deserves double condemnation. But if you want to have justice and seek it, you will not be rewarded if you do it properly, namely, in the place or with those whom God has commanded, you may call upon them and ask for protection: if you are helped, as the judge and the authorities are obliged to do, use it; if not, you must suffer it and command God; as is said elsewhere.
- summa, it is decided here and set a strange sentence, that whoever does not want to control his anger, and can hold anger longer than one day or overnight, he is not a Christian. Where then will those remain who bear anger and hatred forever, one, two, three, seven, ten years? This is no longer human wrath, but the devil's wrath from hell, which cannot be satisfied nor quenched; but when it flares up, if it could, it would gladly destroy everything in a moment with hellish fire; just as it is not satisfied that it has brought the whole human race to ruin and death, but cannot be satisfied unless it brings all men with it to eternal damnation.
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(30) Therefore, a Christian should diligently guard against such vice. God can still be patient with you if your heart swells and anger stirs within you, even though this is also sinful; only that it does not overcome you and overthrow you, but that you strike within yourself and, by remembering God's word and your faith, quench it and let it sink; When thou art alone, or goest to bed, thou shalt say the Lord's Prayer, and ask forgiveness, and confess that God hath forgiven thee much more, and forgiveth thee daily, neither can thy neighbor sin against thee.
Do not pray to the blasphemer. He who has stolen, let him steal no longer, but let him labor, and let him make something good with his hands, that he may have something to give to the needy.
This is what we heard in the next epistle, that a Christian should be careful not to offend anyone with his life, lest God's name be blasphemed. It is a great thing for a Christian to be, as he said, a new man, created after God, and a righteous image of God, in whom God Himself wants to shine and shine. Therefore, whatever a Christian does good, or again, does evil (under the name of a Christian), that is enough to honor or disgrace God's name. Wherefore, saith St. Paul, you follow your lusts and do what your old Adam wants, you do nothing but give the blasphemer (the devil and his scales) room and cause for God's name to be blasphemed for your sake; For without this the devil always seeks a cause, and cannot leave it; he must insult the good gospel and God's name with his blasphemies, even if he does it with vain lies; but if he finds a just cause, he can make use of it, and opens his mouth wide: Behold, are these evangelical people? There you can see the fruits of the new teaching; is this their Christ, whom they honor with their lives? etc.
(32) Here a Christian should be extremely cautious and careful, if he does not want to look at anything else, so that he spares the name and honor of his beloved God and Savior Christ, and does not love the devil and give him cause to make his blasphemy against Christ. For how can we stand before him and answer for our sins, if we live in such a way that people must justly complain about us, and we cannot deny it? and thus willingly dishonor and disgrace God's name and word, which should ever be our highest treasure and good.
(33) Saying, Let him that hath stolen steal no more, but work and create with his hands some good thing, that he may have that to give to the needy; etc.There he teaches what is the right fruit of repentance, that it must be ceased and desisted from, or never done evil, but done good; touches and punishes also the common vice in the world, which is full of vain stealing and robbery in all classes; and all are and are called thieves before God, who walk idly, not doing their work, that they may serve and give to their neighbor.
(34) For this is the right interpretation of the commandment: Thou shalt not steal, that is, thou shalt feed thyself with thy own labor, that thou mayest have something of thine own, and mayest also give to the poor. This you owe; and if you do not do so, God will judge you not to be a Christian, but a thief and robber: first, because you walk idly, and do not work yourself, by which you feed, but have taken the blood and sweat of others; second, because you hold out and take from your neighbor what you owe him to give. But where can one find such people who keep the commandment? and where can one look for them without people living there? Now Christians must nevertheless be such people; therefore see to it that each one does not deceive himself, for God will not be deceived nor mocked, Gal. 6:7.
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On the twentieth Sunday after Trinity Day
Eph. 5, 13-21.
Therefore, see that you walk carefully, not as the unwise, but as the wise. And send yourselves into the time; for it is an evil time. Therefore do not be unwise, but understand the will of the Lord. And be not drunken with wine, whereof a disorderly manner ensues; but be filled with the Spirit, and speak one to another of psalms, and hymns, and spiritual songs; and sing and play unto the Lord in your hearts; and give thanks always for all things unto God and the Father, in the name of our Lord Jehovah Christ; and be subject one to another in the fear of God.
1 This admonition is given by St. Paul. St. Paul also admonishes those who, when they have heard the gospel or have even begun to believe it, soon become so perfectly secure, and think that they have it all; do not think that they still have flesh and blood on their necks and still live in the world in the devil's kingdom; But go along without all care, as if they were without all danger, and the devil fled far from them; and just so as to be hurried by the devil and their flesh, that they come from the gospel before they know it, keep only so much of it that they can speak of it, boast themselves Christians, and prove it by no deed.
2 Therefore it is necessary here to pay attention to your life (St. Paul means "to walk carefully and with understanding"). Paul says, for this is what he calls "walking carefully and being prudent"), how you conduct yourselves according to God's good pleasure, so that you always have His will before your eyes, and direct all your actions according to it; for if you leave this mirror out of your eyes, the devil will soon break in on you and do you harm, so that he will turn a Christian into a lazy, secure hypocrite; a hypocrite into a heretic and spirit of the mob; a heretic into a public enemy. That is why he speaks here: It is no joke, but he who wants to remain unconvinced and unconquered by the devil must be courageous and watch carefully how he walks, for we have in him an enemy who is not only to hinder and stop us, but even to destroy us.
- from this concludes the judgment that those who do not look at themselves with seriousness whether
they are true Christians, that is, right believers, and like to hear God's word and live according to it, they have already become unwise and unintelligent, and hear nothing of God's will; for they have put the light out of their eyes, and another noise before the eyes of their own conceit, by which they see as through a painted glass, and think that if they follow such misconceptions of their reason, they are well off, until such time as they are deceived and overthrown by the devil.
Therefore St. Paul warns, not without reason, that Christians should always be wise and understanding, that is, have God's word before their eyes (for in it is their wisdom and understanding), both for themselves and especially in the church among one another; for where the word comes out of the church, and for instance babblers are allowed on the preaching chair, who pretend to their own art, then it is done for the church and the crowd is found like its preachers. Likewise, if anyone, especially in his own state, does not live his life according to God's word, but forgets it and thinks how he can get rich, and gets involved in other affairs and things, he soon becomes a cold, lazy Christian, and then an erring person, until he finally despises God, His word and His will. That is why God so often commands in the Scriptures that one should always act and do His word, gladly hear it, handle it and remember it day and night; and thus man's life should always be one of praise and thanksgiving to God, and look daily into this mirror. But there belongs diligence and
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Care. And in this each one should help the other with faithfulness, with teaching, instructing, admonishing etc.
(5) I have often enough urged that whoever can do something should do it with all diligence, that the youth be brought to school, properly instructed and taught for the ministry and preaching, and that they be provided only for their necessities; but alas! few cities and sovereigns do it. Look at all of Germany, bishops, princes, nobility, citizens and peasants, how confidently they go along, snoring and sleeping, thinking that there is no need; that it will do itself good, that one can always have pastors and preachers: but they will truly have overslept, if they think they have done well; for they will also become unintelligent, and do not want to see what God's will is. Therefore they will have to learn that they do not want to believe now, that it will come to this in a few years after us, that they will look for preachers and find none, and then they will have to listen to coarse unlearned asses, who neither know nor understand God's word, and preach, like the pope's asses, the pope's filth and stink of consecrated water and salt etc., or of their gray skirts and new monasticism.
- one cries, preaches and exhorts, until one will never listen. That is why St. Paul tells us this prophecy beforehand, that such will become unwise and foolish, who do not realize what God's will is, and thus, as follows, miss and lose the time of grace and their salvation. Now this is God's will that we sanctify His name, love and promote His word, and thus help God to build His kingdom. If this happens, he will also do our will, namely, to give us our daily bread, peace and good.
Now the most important thing should be that we think how to keep God's word and will with us, which would mean to be rightly understanding and skillful in time. If we do not do this, we will also be like the unintelligent, the unwise and the foolish, and we will have to hear: Because ye have not sanctified my name, nor multiplied my kingdom, neither have ye
I will not give you your daily bread, nor forgive your sins, nor help and save you from temptation and evil. Then he will let you complain about the great misfortune, discord and wickedness of the world (as one must now complain, and the world blames the gospel); but this shall be the punishment of those who do not want to know God's will, nor send themselves into it, and yet want to justify themselves and not be scolded for acting and doing unwise and as fools.
(8) This is what is said in general about walking wisely and cautiously, and again, about being unwise in the things that are most necessary in the church, which concern the ministry and God's word. For where this remains, there will also be preserved among the multitude some who are right in it, or who are yet to come. But where it also comes from the preaching chair, it will be of little help, although one or some can read the Scriptures for themselves alone, and think that they are not allowed to preach. Meanwhile, where is the other great multitude that must be taught? Behold, how has it happened in our time to the poor people, both of whom have been deceived by the Münzerian and Münsterian prophets and mobs. Therefore, let every man first do and help that God's word be preached and heard publicly everywhere, and so that the church may stand properly arranged and built; then let him also put on for himself the wedding garment (of which the Gospel says today), and think that he may also be found to mean God's word in earnest; do not think, as the secure spirits do, O! I have pastors and preachers enough, I can hear or read it when I want to, or still come to it daily; I must first see where I earn my bread etc., others may also provide for themselves. Nay, dear man, beware, it may soon fail thee, that thou mayest fail, and be found without the wedding garment, and so die, or be deceived, before thou knowest; who then shall be to blame, neither thyself, who hast not hearkened to the admonition of St. Paul, nor walk wisely and cautiously?
- now you should buy, because the market
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For as the world is apt to do, it will not long keep that which it has. One helps everywhere faithfully to chase away the preachers, or to press them, at least with hunger and poverty, or other secret wiles, so that one can only get rid of them. Well, it does not require much effort and work here; one will otherwise get rid of them well and too soon, and have enough seducers for that. But I would much rather burn in hell with Judah the traitor than be guilty of devastating a parish or giving place to a traitor; for even the traitor of Christ will not have such unbearable torment as this one, for countless souls must be lost through this sin.
(10) St. Paul continues this exhortation, and interprets what he means by "walk carefully" and be prudent: "And send ye," saith he, "into the time, because it is evil. As if he wanted to say, "Do not think that you will have good days here, or want to wind up your things until you see a better time, because it will not get better: you always have the devil in the world, who only wants to hinder you from everything good, and the longer the more you wait, the less you will be able to do good: and if you miss the time, it will not be so good for you afterwards. Therefore, get yourselves into it, so that you also stand still and rob the time as you can. Let nothing be so dear to you as to promote God's kingdom and serve Christianity for good and profit, wherever you can, come what may.
11 Christ also says to his Jews Joh. 12, 36: "Believe in the light, because you have it, that you may be children of light"; item, St. Paul 2 Cor. 6, 1. 2. from the prophet Isaiah Cap. 49, 8. "Behold, now is the acceptable time, now is the day of salvation. Therefore see to it," he says, "that you have not received the grace of God in vain"; that is, that you do not let salvation go in vain, but use it, because you can, to help increase God's kingdom, for your salvation and others, do not save it for another time, because time may slip away from you afterwards. So
he also says Gal. 6, 10: "Therefore, if we have time, let us do good" etc. As if he wanted to say: Do this now, because you can; for you will see wonders how time will pass from under your hands. Therefore, do not let your thoughts deceive you: Oh, I shall be able to do it for a year or two or three. For this is the very foolishness and unwise thoughts of the imprudent, who let their own salvation pass away, which they have before they know it, and think not what God's will is, but set it in one place, until they have done their thing, and thereafter have tarried too long.
- now he comes to you at the door (that you may not seek him), and greets you, if you want to thank him; but if you let him pass by, you will also have to sing, yes, lament with the bride in the Song of Songs of Solomon Cap. 5, 6: "When I wanted to open the door to my friend" when he had knocked, "he had gone away. I sought him, but found him not; I called unto him, but he answered me not. "etc. You must not think that you will find him when he is gone, even if you leave the world; but because he is still there, you may seek him and find him; as Isaias Cap. 55, 6. says: "Seek the Lord, because he is to be found" etc. If you fail to do so and let him pass by, all seeking will be lost. This I myself have tried and experienced for more than twenty years in my monastic life, seeking him with great labor and breaking of my body, by fasting, watching, singing and praying, and shamefully spending the time, and yet not finding him, but the more I sought and thought to come closer to him, the farther I got from him. No, he cannot be found in this way, he wants to be unscathed by us: he must first come to us himself and look for us at home; he cannot be caught or captured by our running after him and chasing after him.
013 Therefore see thou, and send thee into the time, because thou hast it, which thou must accept, and diligently see what he will have of thee, because he is near thee. If thou wilt know it, take thy faith and thy commandments before thee, and they shall tell thee: according to them shall thy life be, and thou shalt take thy help.
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Our Father, begin with yourself, pray for yourself and the Church, that God's name may be hallowed everywhere, etc., and that your life also may be according to His will. If you do this diligently, you will walk wisely, avoid sin, and do good; for such attention and understanding will not give you room to do evil; God's word will soon tell you to hallow His name, increase His kingdom, and do no harm or harm to your neighbor.
(14) Behold, that is "sent in time", that is, well used to the time, because there is the right golden year, when we have forgiveness of chastisement and guilt (not, as the Pope deceived the world with his Jubilee); so let us see to it that we do not deceive ourselves with false conceit, as if it could not escape us; lest it happen to us as it did to the people of Israel, of which the 95th Psalm v. 11. and the epistle to the Hebrews Cap. 4, 3. 7. says that they did not come to God's rest because of their unbelief, because they did not want to accept the time when he gave them his word and miracles for forty years, calling and exhorting them daily to repentance and faith, but they tempted and angered him more and more; therefore he now exhorts them again and sets another day, saying: "Today, if you hear his voice, do not harden your hearts" etc. It is still called "today" every day, when God lets Himself be heard by us, crying out and calling, so that we should not miss the time.
(15) We should give God the highest thanks for such grace (as this epistle also admonishes at the end), that he comes so close to us, is with us at home, at table, at bedtime, and wherever we want him, offers us and brings before us all his help and what we may ask of him. Yes, we should also value and honor this dear guest, because we have him.
We may pray, as I have said; otherwise, alas, there is already too much sleepiness in German lands; for it is not possible to understand with thought how it is possible to preserve the gospel and to fill the preaching chairs for more than ten years, because the world is raging in such a way that again blindness and
The error will be torn down, as happened before; that will be no one's fault but the fault of the foolish bishops, princes and ours, who do not respect God's word. That I must, alas! against my will, be a prophet over Germany, yes, not I, but my and your Our Father, by which he will thus say to us: You have let my word pass by, and have not wanted to suffer, but have persecuted and starved: so I will take your daily bread from you, and send you theurung, war and murder in addition, until not even a stick remains; for you have thus wanted it. When you cry out for forgiveness of sins and deliverance from this evil, I will hear you as you have heard my word, my cry and my cry to you, and I will leave you in your misery as you have left me in my word.
- It is a bad thing not to consider that he has poured himself out on us so generously, abundantly and graciously that we now have the true paradise, yes, the whole kingdom of heaven, if only we would recognize it; and we so shamefully and ungratefully despise it, as if it were not enough and all too much, that we transgress his toe commandments with our disobedience, we must also trample under foot his grace and mercy, offered to us in the Gospel; what wonder is it, then, if he also lets his wrath pass over us? What else should he do (as the Gospel says today, threatening all such despisers and persecutors of his Son and of his servants who invite us to his wedding) but to send out his army and kill such murderers and even put an end to them; As he showed in particular and as an example to all the world with Jerusalem and all Judaism, which also did not cease to sin against all his commandments, and when he offered and proclaimed to them his grace and forgiveness of sins, they also trampled them to the ground. Shall he not avenge this, that they should thus make a mockery of his precious blood?
018 Yea, over all such abominable sin must blasphemy be heaped up, crying out and lamenting, when the wrath and
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As for the punishment, it is all the fault of the Gospel, or as they say now, of the new doctrine; just as the Jews still to this day blame no one, neither us Christians, that they are hunted down in all the world, and pray against us alone day and night, with such blasphemy and desecration that it cannot be said that they were destroyed and devastated not by the Christians, but by the pagan Roman emperors. But to whom do they owe it but to themselves that they did not want to suffer the Christ who was supposed to help them and bring all grace? but since they did not want it, which God had given them, and with Him all good things were promised, they must also lose their daily bread, given by God (without which they would have sinned and practiced usury against God), regiment, priesthood, preaching chair, forgiveness of sins, redemption, and be stuck in God's wrath and damnation for eternity. This should and must be the punishment of the unintelligent or unwise, who did not want to recognize the time of their visitation.
- we still see this terrible example in front of our noses, and yet we do not turn away from it, but go the same way, and thus also overtake, not only with disobedience to God's will, but also with contempt of grace, after which we should sigh with all earnestness, ask and help, that also after us and on our children pure baptism, preaching, sacrament etc. may remain; therefore it will also finally go like it happened to the Jews and other ingrates and despisers.
20 Therefore let it still be advised and said by St. Paul, whoever wants to be advised and helped, that he still sends himself into time and does not miss this rich golden year; as Christ also seriously warns by the parable of the five foolish virgins Matth. 25:10, 11: They also might have bought in time before the bridegroom came; but since they had not, and went not to buy until the bridegroom was to be met, both the market and the wedding were missed.
21 Thus the ancient poets and sages played of the crickets or locusts: which came in winter, when they had no more to eat.
to the ants, and asked that they also tell them what they had gathered; and they said: What did you do in the summer that you did not also gather? We sang," they said. Then they heard again: If ye have sung in summer, dance now in winter. So shall one answer such fools, who do not want to become wise, nor learn to understand what God's will is. But it is a terrible, horrible wrath, whom God thus rejects with loud scorn and mockery; as he threatens, Prov. 1:24, 26: "Because I call, and ye turn away; I stretch out my hand, and no man heareth: so will I laugh at your calamity, and mock you, when there cometh that which ye fear."
(22) Someone might ask: What is it that St. Paul says, "You should send yourself into time," and adds, "It is evil time"? Should one use the time as the right golden time; how then is it called evil time?
23 Answer: Yes, the time is certainly good, because the gospel is sounding, being heard and preached with diligence; but besides this, the world is also full of trouble, mobs, self-conceit, evil examples in all kinds of things at the same time, and there is still much of it in our bosom. With the same things, that the devil thus pursues us, and our own flesh drags us down and provokes us from the understanding and attention of divine will, Christians must always fight and contend: otherwise it is soon done and the harm is done, even at the time when we hear the gospel. For there the devil rages and drives most of all, that he may throw rottenness on the world, and also pull and tear those who have the gospel away from pure doctrine and faith; so we ourselves are still in the flesh and blood, which always wants to be safe, and does not let the spirit rule and pull it, is lazy and sluggish to God's word and to prayer. Item, in outward life and conditions among each other and everywhere vain aversions and hindrances advance, which only turn men away and drive them to dampen the gospel and tear the church apart.
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(24) Therefore let no one think that he lives on earth in a good and peaceful time. For although the time itself is good, and God gives us the right golden year of His word and grace, yet there is the devil with his mobs and evil men and our flesh, who spoils such a good time wherever he can, or makes it so hard and sour for Christians that they must fight and resist with all their might, so that through such trouble and hindrance they may not be deprived again of what they have received, but may preserve it to the end. Therefore, we have excellent reasons to be prepared for such times, and to walk as the wise and understanding, and to think as we perceive God's will and follow it, because we have the time to do so, now that we have His word, grace and spirit. But because the devil and the flesh strive against it and want to pull us back, you must be wise, St. Paul says, and be careful not to follow them; for if you do not do this, you will not be excused by saying that you did not know, or did not have time, and could not strive against it etc.
Behold, this is called "evil time," that is, full of cause and irritation of God's word and will etc.
And do not drink yourselves full of wine, from which a disorderly nature follows etc.
(25) He touches on several vices that help people to miss the time and let the golden year pass by. This is especially the drunkenness, which makes people very safe, nefarious, wild and disorderly; as was common in Greece in ancient times, and now in Germany is such a people, who only want to feast and be full day and night. With such people it is not possible that there can be attention, diligence and care to do what God's will is; for they can neither in any other worldly matters attend to things with diligence nor do them in due time, indeed, they become so beastly and sour that they lose all shame, honor, discipline and human thoughts; as one sees before one's eyes, alas! more and better than is to be said of this.
- That St. Paul exhorts to speak to one another with spiritual psalms and hymns etc. is said elsewhere, in the epistle of the fifth Sunday after Epiphany, where the same text is written.
On the twenty-first Sunday after Trinity.
Eph. 6, 10-17.
Finally, my brothers, be strong in the Lord and in the power of his might. Put on the armor of God, that you may be able to stand against the cunning attempts of the devil. For we do not have to fight with flesh and blood, but with princes and mighty men, namely with the lords of the world who rule in the darkness of this world, with the evil spirits under heaven. For this reason, take up the armor of God, so that you may resist in the evil day, and do all that is good, and keep the field. Stand therefore, girding your loins with truth, and clothed with the canker of righteousness, and booted up in legs, as ready to advance the gospel of peace, that ye may be prepared. Above all, take hold of the shield of faith, with which you can quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.
You will find this epistle interpreted according to its length among > the special interpretations and sermons on the epistles of St. Paul. > Namely in the sermon on Christian armor and weapons, on Eph. 6, 10. > ff., which will be included in volume IX of our edition.
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On the twenty-second Sunday after Trinity.
Phil. 1:3-11.
I thank my God as often as I remember you (which I always do in all my prayers for all of you, and do the prayer with joy) for your fellowship in the Gospel, from the first day until now. And I am confident of this, that he who began the good work in you will carry it out until the day of Jesus Christ. For this reason I have you in my heart, in this my prison, in which I answer for and confirm the gospel, as all of you are partakers of grace with me. For God is my witness, how I long for you all from the bottom of my heart in Jesus Christ. And therefore I pray that your love may abound more and more in all knowledge and experience, that you may consider what is best, that you may be pure and undefiled until the day of Christ, filled with the fruits of righteousness which come to pass through Jesus Christ to the glory and praise of God.
In the first part of this epistle, the apostle Paul thanks God (as he is wont to do in the beginning of his epistles) for the grace that they have come to the fellowship of the gospel or have been made partakers of it. In addition, he desires and asks from God that they increase and become richer in such knowledge and fruits of the same. And he does both so that he may exhort them with such praise and glory of the gospel that they may remain firm and steadfast in it, as they began and now stand in faith. But it seems to be a bad epistle, especially among those who can do everything else and soon become masters of the Scriptures, as if there is no great art to be felt or learned in this; yet we must also act such and such sermons for those who cannot do it too well and would still like to learn.
(2) In these words, especially, we are shown a true image, or conterfection, as it is now called, of a Christian heart that believes earnestly in the holy gospel, which is strange and rare in the world, and especially beautiful, except in the case of the dear apostles, who were their neighbors in Christ. For we are too lazy and cold for this.
(3) But a Christian heart, and this is its color and shape, is like St. Paul's words, that it is fundamentally joyful and glad about it, and thanks God that other people also belong to the fellowship of the Lord.
He has a good confidence in those who have begun to believe, accepts their salvation, "rejoices" in it as much as his own, and cannot thank God enough for it; and prays without ceasing that he may experience and see many people come with him to such fellowship, and be preserved in it until the day of Jesus Christ, who makes everything perfect and complete, which is still lacking and lacking here, and thus continue in such faith and hope unwaveringly until they reach the same joyful day.
4 Behold, the pious apostle thus tells and pours out the reason of his heart, full of the right fruits of his spirit and faith, which burns with joy and delight over those where he sees the gospel recognized and accepted and honored, and with heartfelt love for his churches, that he knows nothing higher to wish for them and to ask of God than that they increase and remain in it. He considers it such a precious and great treasure where one may have and keep God's word; just as Christ Himself pronounces such blessed, Luc. 11, 28.
Now, the first thing that St. Paul gives us an example of is that we should also be grateful. For this belongs first of all to a Christian who recognizes and believes in God's grace and good deeds through the gospel, that he should show himself grateful for them, not only to God, which is the most important thing, but also to men.
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For now that we have become Christians and have given up false worship and sacrifices, to which we were very fervent and willing before in our pagan blindness, we should now think that we will henceforth much more and rather do true worship and sacrifices. Now we have no other even better outward service and work than that which the Scriptures call the sacrifice of thanksgiving, that we preach, hear, honor and promote God's word not only with mouth and words, but with all our heart, body and life, to the praise and glory of His grace. For the same is also the best part of gratitude.
6 This is called the pure sacrifice, Mal. 1:11, which is made and given to him among all the Gentiles, when his name is praised and preached; not out of avarice or presumption, and presumption of their own priesthood and holiness of works, which the Jews boasted about, thinking that God should celebrate them (as he complains about them there), that they had not opened or closed a door or window to him in vain; but from a right voluntary heart and with joy. For he wants such services and sacrifices, as the 110th Psalm v. 3. says: "Your people will willingly sacrifice to you" etc.; and 2 Cor. 9, 7.: "God loves a cheerful giver" etc. This is what the knowledge of the Gospel should do in us, so that we are not found ungrateful and forgetful of God's great good deeds.
(7) All pagans, who did not have this knowledge and grace from God, cursed the vice called ingratitude to the highest degree, as if there were no more hostile and shameful one on earth, and said that it was the mother of all vices. And among others, one reads an example of them in Arabia, called Nabatheos, who were such fine people in their regiment, and so hostile to this vice, where one man showed ingratitude to another, that they punished it with death and considered it like murder.
- for there is none so abominable, and which human nature can suffer less; that it is also much easier to overcome, nay, to forget, that an enemy may cause one suffering.
and does harm, where he also would have murdered his father and mother, because that one shall be paid with ingratitude and unfaithfulness by those who show all good and faithfulness, and have bought with love and friendship nothing but hatred; and as the Latin proverb says, a serpent has nourished and raised itself in its own bosom. That is why God is most hostile to such vice and punishes it; as Scripture says, Prov. 17:13: "He who repays good with evil will not leave evil at home."
- Now, this is what nature and reason teach us about the ingratitude that men practice among themselves; how much greater, more shameful and more cursed must such vice be where it is practiced against God Himself; who, while we were still his enemies and guilty of hellish fire, gave us, out of causeless, inexpressible kindness, not ten or a hundred thousand florins, but redemption from his wrath and eternal death, and filled with comfort, security and good conscience, joy and life; which goods are not to be pronounced nor comprehended in this life, but will have to be seen in that life eternally. How much more terrible it is now, when one becomes ungrateful for this benefit; like the servant, of whom the gospel says today, to whom ten thousand pounds were remitted and given, and he would not remit a hundred pennies to his fellow brother.
(10) Who would believe that there are such wicked people on earth, who should show great ingratitude to God for the highest eternal blessing? But where and who they are, indeed, how full the world is of them, we see, alas! before our eyes, not only in those who knowingly persecute the recognized truth of the gospel of God's grace, comfort of conscience and promise of eternal life; which is terrible, and the infernal wickedness of the devil incarnate: But even among us who receive the gospel and boast of it, the great multitude are so shamefully ungrateful for it that it is no wonder that God strikes at hell with thunder and lightning, yes, with all the Turks and devils. This ungrateful wretch has become so mean, only because he so soon forgets to be in
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What troubles and distresses he had been in the other day, since he could not pay the bill, and the wrathful sentence was pronounced on him that he and everything he had should be sold and imprisoned forever. So soon we have forgotten how we were plagued under the papacy and how we were flooded and drowned with all kinds of strange doctrines, when our consciences were in anguish and would have been happy. But now that we have been redeemed from all of these by the grace of God, we give thanks for this in the same way that we have only incurred God's wrath more heavily upon us, as others have done before us, and have also taken their punishment for it in a horrible way.
(11) For count for yourself what an unpleasant wickedness it is, since we have received from God such great, inordinate benefits, forgiveness of all sins, and have become lords of heaven; and yet he cannot raise so much with us, nor move us, that we should remember it, and for the sake of it forgive our neighbor a word from the heart, I will hold our peace, that we should also give and serve him. And he should laugh at this, and let us always go in this way, and give great happiness and salvation as pious and obedient children. We still think that we only have the power and the right to live and do as we please; and the greater, more learned, more noble, more powerful, the bigger boys we become, we exercise all our courage, and start quarreling, strife, war and murder to carry out our defiance, because we should let go of a farthing and give in to a hundred thousand guilders, which we still receive daily from God for all our ingratitude.
(12) What is it that two great goats and mighty lords do to one another, for the sake of half a city or two, which, if they should consider what they receive from God, they ought to be a little ashamed of themselves, and think, What are we doing to destroy one another, who have all been baptized in one name of Christ, and have been joined together and sworn under one Lord? But this they must not look upon, nor think; but far from their eyes and hearts.
and purely forget what God has done for us, warring country and people with each other, or reproaching the Turk for the impotent penny that no one wants to give to the other.
But it is the wretched devil, whom the world lets saddle and ride as he wills. For it is quite true in all classes that no one wants to give way or provide anything for the other, and everyone pushes out his own defiance by force, thinking that it is in our highest honor and all prosperity that we forgive nothing at all, and that it would be our ruin if we were to keep what we have with peace; but we must still put the two remaining cows in the stable on them and get everything down to the last stick, so that in the end we must stop when the evil comes, and we have neither cow nor stable, house nor stick. That we would have so much grace, and could think how it would be with us, if God would also act with us in this way, and demand of us (as He is well entitled to do) the debt that we have to pay on ourselves, and would not forgive anything; whether we would not have to sink eternally into the abyss of hell at that moment. As must finally happen to those who do not want to pay attention to this and only keep heaping God's wrath upon themselves, and do not want it any other way, neither that he should deal with them, as with this servant, on whom the irrevocable judgment goes, that he should be handed over to the tormentors without all mercy, to pay the debt, which he can neither ever cancel nor pay.
14 This is also right and just; for ingratitude, says St. Bernard, is such an accursed, shameful vice, like an evil, dry, hollow wind, which dries up and makes dry all the fountains of grace and goodness with God and man. For human nature cannot suffer it; neither can it be with God that he should shower you with all grace and goodness, both spiritual and bodily, and yet you would continue without ceasing in your wickedness and abuse his goodness, only to spite and shame him, and thus wantonly provoke his wrath upon you; for
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Nor can he do you good without your thanks, if you yourself reject his goodness from you and do not let it find a place with you. Here the fountain of grace and mercy, which springs and overflows eternally toward all who desire it from the heart, must dry up and cease toward you, so that you cannot enjoy it, which would give you water in abundance and without cessation, if you do not dry it up for yourself with the hollow wind of your ingratitude; because you so shamefully forget the unspeakable good deed that God has showered on us, and the blood of the Lord Christ, that he bought and reconciled us to God, that you do not so much honor that you would forgive a word to your neighbor for his sake.
(15) And what is it that a man complains so much that he has shown himself a little as a Christian to please and thank God and to honor Christ? If it costs you no great effort or work, it will not break your leg or harm your property or honor. And even if something happens to you that is a little wrong or too close, think of what God has given you and will give you in return for His grace and blessings. Yes, what would you complain about it, when it already costs you life and limb? How did God's Son have to do for you? It was not sweet and easy for him, but cost him bloody sweat and unspeakable anguish and distress of his heart, because he gave up his body and blood to take upon himself and bear God's wrath and curse for you, which was to pass over you forever; and yet he did all this gladly and out of ardent love. Shouldn't you be ashamed in your heart before all creatures, that you are so heavy, sullen, yes, as hard as a rock, to bear and forgive even one unkind word to him in praise and thanksgiving? What greater thing should such people do, where they should suffer for the sake of Christ, or give and help the poor and needy, especially for the preservation of God's word, parishes, preaching stands and schools?
16 It would be no wonder if Germany had long since perished or been destroyed by Turks and Tartars.
over such infernal damnable forgetfulness and contempt of the great grace. Yes, it is a miracle that the earth still supports us and the sun still shines; but if for our ingratitude the whole sky should become black and the earth salted, as the Scripture says, Ps. 106, like Sodom and Gomorrah, and not a leaf nor a blade of grass should bear any more, and everything and everything should turn back; if God did not spare the few pious Christians, whom he still knows and knows, and still stop them.
- For we see everywhere and wherever one turns, nothing but a flood of terrible examples of ingratitude against the dear Gospel, among all classes: how kings, lords, princes scratch and bite each other, envy and hate, press and destroy their own country and people, think of no good Christian harmony to help poor Germany, and to preserve the wretched church even a shelter and place from the devil's, Pabst's and Turk's murder: the nobility only paws, tears and robs both princes and others of what they can, especially the poor churches, and as vain devils trample pastors and preachers underfoot; burghers and peasants also only stingy, usurious, deceptive and drive all defiance and bravery, without all shyness and punishment, so that it cries out to heaven and the earth can no longer bear it.
(18) Well, what shall we say of this? It is lost in the world, and no admonition will help: it is and remains of the devil, and one must consider that the apostle's example will not be found in it at all, but rather a vain counterpart and antithesis of the most shameful ingratitude. But where there are still God-fearing Christians, they should think that they follow this beautiful image, that they are also grateful; that it is seen that they gladly hear God's word, have joy and pleasure in it, and do not like to see it despised; also prove with their lives that they do not forget the great good deeds towards those from whom they have received the gospel; and in short, as such people, whose hearts and mouths are always full of the golden word: DEO gratias, and, praise be to God etc. For to this
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we are called, and, as I have said, this should be our daily service and sacrifice to God, and the work and fruits of righteousness, as St. Paul says here, should also shine before men; as such should follow, and would easily follow, if one recognized what God has given and given to us.
(19) Whether the world does not want this, and we have to see, hear and suffer from it every day, that it only gets worse and more ungrateful the longer it goes on, we should not be mistaken, for we will not make it any different. We shall preach about it, and severely rebuke and punish this vice, because we can, and most diligently admonish everyone to beware of it; but we must take care that it will not be so in the world. We must live among ungrateful people, and not be annoyed by it, nor want to stop doing good because of it; but, as Solomon says Proverbs 5:16, let our fountain flow out and always do good, not turning to whether people give thanks for it; just as God makes His sun rise daily on both the thankful and the unthankful. Matth. 5, 45.
(20) For if you do it for the sake of the world and think you deserve it, you will find a contradiction, and it will be just and right for you, like a man who bites open a dead nut and gets a mouthful of dirt. If thou wilt now be vehemently angry and cast down mountains, and therefore do no more good, thou art no longer a Christian; thou hast hurt thyself, yet thou dost not right anything. Seest thou not where thou art at home, and livest in the world that shall be full of iniquity and ingratitude? As their rhyme reads: Qui retribuunt mala pro bonis: Those who pay good with evil. Whoever does not want to learn this, may run away from the world; for it is not an art to be only with pious people and do good to them, but to be able to stay with evil people and not become evil as well.
(21) Therefore let a Christian learn from his youth (so that he will be accustomed and able to bear it) to do good to everyone and to expect evil in return; but not to praise or approve of it, but to punish and rebuke as much as he can according to his office. For this is the best test and sign of a true good man.
work, if those who are served by it are not only ungrateful, but also do evil for it. For such a thing is also good, that man may not think himself good for it, and please himself; so also in the sight of God it is so very golden and delicious, that the world must not be worthy to reward it etc.
22 The other work that St. Paul models here is that Christians should pray; for both belong together, giving thanks for the benefit received, and asking that God may strengthen and preserve in us such things as he has begun. This is also necessary, because the evil of the devil and the world attacks us and would like to tear us away from it, so that we must fight against it without ceasing, which hurts our weak flesh and blood, and cannot stand in such a battle and remain unconquered without constant and heartfelt invocation of divine help; Therefore these two pieces must go on forever, one next to the other, as formed in the daily sacrifices of the Old Testament; the sacrifice of praise and thanksgiving and Deo gratias for the good and gifts received, and the sacrifice of prayer or Our Father against the evil and evil which we would like to be rid of.
(23) For this life has not yet reached the end where it is to go, but only the firstfruits begun; and we have not yet been filled with that which we desire, but have only a morning soup and a foretaste of it; for we are still in the faith of that which is given us, and not in present feeling and full possession. Therefore we must pray for the remaining misfortune, of which we are not yet rid, until we come to the point where we may no longer ask, but be nothing more, neither vain life and joy, and an everlasting Deo gratias and Hallelujah. But so that such praise and joy may also begin and be strengthened here on earth, we must do it by prayer, both for ourselves and for the whole church, that is, all who have accepted and believed the gospel, and so all help one another with it; for such good also becomes much nobler and joy much stronger when it does not remain alone, but is shared by many, as St. Paul says,
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that he may give thanks to God, and also do his prayer for them, over the fellowship of the Gospel.
(24) Yes, this should be the joy and delight of a Christian heart, that he may see many people also come to grace, and praise and thank God with him; for such desire also awakens the stronger the praying and calling. For a Christian must not be such an inhuman being, who neither asks nor cares where other people stay, whether they believe or not; but takes care of all people, and always sighs and cries for them, that God's name may be sanctified, His kingdom come, His will be done, the devil's lies everywhere be defiled, and his power and murder over the poor souls be increased, His will be controlled.
(25) This is what a true Christian should do from the heart and in all earnestness; as we hear that St. Paul shows with these words that both this giving of thanks and this praying come to him from a fervent heart; for no man would speak such words: "I give thanks to my God as often as I remember you, and do prayer with gladness," etc. if his heart were not full of such thoughts. This is the right way for an apostle to speak, that he both gives thanks and prays with all joy, so heartily does he feel good that he may have a city or a group where he finds Christians who love the gospel, in whom he may rejoice, and thank and pray to God for it. Should it not rather be the case here that where the gospel was heard, all people would be full of joy, and would thank St. Paul with heart and mouth and ask God for him, that they had become worthy of grace, and having been redeemed from their blindness, would now receive the light from him, through which they would come from sins and death to God's grace and life?
- now he does not wait for them to start declaring their joy and gratitude towards him, but as soon as he starts talking to them, he has to pour out his heart, how he is so joyful and gives thanks to God for them from the bottom of his heart etc. That they should be justly ashamed of this and have punished themselves, since they read or heard this epistle beginning with these words: Behold, we ought not to let him say this, but
ourselves and have displayed our joy and gratitude against him.
(27) Such a beautiful and perfect likeness of this apostle we others will not be able to attain for a long time, nor will we be able to boast of ourselves; and since we hear how the apostle rejoices so highly that there is someone who accepts the gospel, what shall we complain if we are not heard and so little accept God's word with earnestness? We may keep silent and not let ourselves be lazy, if it was so strange to Christ himself, the prophets and apostles, and we must be glad that some have believed; just as one can see in Christ how glad he becomes when he finds some fine faith, since he is often grieved and unwillingly angry with his own people, who did not want to hear his word. It was also strange for St. Paul that in the whole Roman Empire, which he had almost penetrated with the Gospel, he found a city where he had a group of righteous Christians, about which he was especially happy and comforted himself about all the treasures on earth.
(28) Well then, it is good for the world and will be well advised that Christ and his apostles and preachers must be glad that only his dear word is heard: that will be found one day. I meant that all people should willingly and gladly run to the end of the world to hear only one apostle. So St. Paul has to run through the world with his sermon, with great difficulty, with great hardship, despised and trampled underfoot by everyone, and disregarding all of this, be glad that someone still accepts the gospel. Until now, the pope and all his people have not needed to run or walk after anyone; they have sat in their regiment as masters of the world, and all the world has had to run after them wherever they wanted to go, and no one has thanked them for it.
- how there has been a lamentation of our fathers, and of many among ourselves, from all countries, for many hundred miles, to Jerusalem to the Holy Sepulcher, to Compostel to St. James, to Rome to St. Peter's and St. Paul's Head, where some have gone barefoot, some in all their armor (I will tell you about other countless pilgrimages).
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(silent), like the foolish people; then we carried money in great heaps, thanked God, and were glad that we could only buy the pope's lying indulgence with it, and become worthy of the bones of death.
(which they have shown for sanctuary), but rather of the most holy sanctuary, the pope's, feet to kiss or to see. That is what the world wants again, and nothing better shall come to it.
On the twenty-third Sunday after Trinity.
Phil. 3, 17-21.
Follow me, brethren, and see them that walk as ye have us for an example. For many walk, of whom I have often told you, but now I also say with weeping, the enemies of the cross of Christ, whose end is damnation, to whom the belly is their god, and their glory is put to shame, of those who are earthly minded. But our walk is in heaven, from whence we also wait for the Savior Jesus Christ, the Lord, who shall transfigure our vile body, that it may be like unto his glorified body, according to the working, that he may also make all things subject unto him.
. 1 Saint Paul commends the Philippians greatly, because they began well with the holy gospel, and showed themselves honest in the fruits of their faith, when they were in earnest. Therefore he also cares for them so faithfully and heartily that they remain steadfast, and are not deceived and seduced by false preachers of the dissolute Jews, who at that time were much in circulation, and perverted those whom St. Paul had won, pretending to teach much better, and yet leading the people of Christ back to the law, confirming and spreading their Judaism. Because St. Paul sees his joy and pleasure in this church, he is driven by his fatherly concern that they not also be deceived by such, to admonish them that they remain steadfast in what they have received, do not seek anything else, nor let themselves think (as the secure, full spirits are deceived by the devil) that they have even grasped it and have become masters of all things, because he says of himself (hard before these words) that he has not yet grasped it.
(2) And specially he exhorteth them to follow him, and to look to the preachers, which walk and keep themselves after the pattern of doctrine and life, as they have been taught of him.
seen and heard. He sets them an example not only of his person, but also of those who are like him in the same way, as he also names some of them in this epistle. They must have been especially good people, if he commands them to look at them and follow them. But such an example is primarily concerned with doctrine; for this reason it is most important that both the preaching ministry remains pure and that they remain in the right faith; for where this is right, the doctrine and the consequence of the works can also be right afterwards; as he also exhorts about it afterwards Cap. 4, 8: "If there be any virtue, if there be any praise, think on it" etc.
(3) Now St. Paul is especially a man of hope, that he may thus boast of himself and make himself an example to all, so that other preachers may say that he alone would exalt and set himself above all. Do you think, then, that our wise spirits would say that you have the Holy Spirit alone? or that others would not also like to have honor as much as you? etc. Just as Miriam and Aaron, Deut. 12:2, murmured against their own brother, "Does the LORD speak through Moses alone? does he not speak through us also?" etc. So this also seems to be held too highly of himself, that he alone sets himself as an example, than that one should look to
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Let no one see him, for he who walks as he does; although the others who do not follow him may bring a greater semblance of the Spirit, holiness, humility etc.
4 But he does not speak of his own person alone, but says: "As you have us for an example" etc. So that he does not exclude the other righteous apostles and teachers; but he wants to admonish them with this, as he does everywhere, that they stick to the one teaching, which they first received from him, and do not become too clever here, nor let themselves think they are masters; but beware of those who want to come and pretend something better, as happened with others and many were deceived by such.
005 But as to the manner in which they should follow him, he hath spoken before and since; when in the third chapter, vv. 3-6, he begins, saying, "We are the circumcision, which serve God in the Spirit, and glory in Christ Jesus, and rely not on the flesh: though I also have," saith he, "to glory in the flesh. If another may think to boast of flesh, much more I; who am circumcised the eighth day, one of the people of Israel, of the family of Benjamin, an Ebraean of the Ebraeans," that is, the highest honor a Jew can lead, I can lead that also: "according to the law a Pharisee, according to zeal a persecutor of the church, according to righteousness in the law having been blameless." But still he continues in vv. 7, 8, 9: "What I have gained I have counted as loss for Christ's sake, for I count it all loss against the abundant knowledge of Christ my Lord. For whose sake I have counted all things as harm, and count them as filth, that I might win Christ, and be found in Him; that I might have not my righteousness which is of the law, but that which is by faith in Christ; that is, the righteousness which is imputed of God unto faith." etc.
(6) Behold, this is the image, he saith, which we set before you, and exhort you to follow the same, that ye also may think how ye attain righteousness, and abide therein; which is called a "righteousness not of the law:" for of this he may say, that
He considers them to be filth and filthiness (which comes out of a man's body), even if they are as beautiful and blameless as they can be found on earth, as they were among honest Jews and in Paul before his conversion; who, before their great holiness, considered Christians to be all boys and cursed people, and then confidently helped to persecute and murder them.
(7) Nor have I, says he, who am also a Jew by birth, considered all this more than a harm, that I might be found in the righteousness which God imputes to faith through Christ's will. For this righteousness alone teaches us to know and grasp God rightly, that is, to be sure of His grace, and also to wait for another life to come; that a man may think to come to meet Christ in the resurrection of the dead, that is, not to flee and be afraid of Him in death and on the Day of Judgment, but to go joyfully to meet Him, and to welcome Him as he waited for Him with great longing and yearning. That righteousness of the law cannot make such courage; therefore it has been of no help to me before God, but rather harmful. But this is that God imputes righteousness to us for Christ's sake, through faith, because he proclaims to us through his word, saying, "Whoever believes in my Son shall have my grace and eternal life for his sake. Whoever has such knowledge is now so skilled that he does not fear and flee the last day, but fearlessly expects and hopes for it.
(8) Here, behold, is not this too grossly and contemptuously spoken of the righteousness of the law, that he holds it, and so holds: teaches for such a thing, which not only hinders or profits nothing, but also does harm and is to be held as a disgust and abomination? Who could open his mouth so wide and speak of such a blameless life according to the law, who would not call everyone an apostle and servant of the wicked devil, unless St. Paul himself did so? Or, who wants to keep such righteousness more, if one wants to preach about it?
(9) And that yet he alone said of worldly or heathen righteousness, according to
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of reason, which goes through proper authority, law and justice. Now he clearly states the righteousness of God's law or the Ten Commandments, which is much higher than those that only concern this life, and teaches how one should live before God; of which no pagan, legal regiment nor worldly authority knows anything. Should not this preacher be condemned for a heretic, who thus reaches into God's law and may thus reprove it; and in addition admonishes and warns that one should beware of those who walk according to it, that is, who defy such righteousness; and thus praises and extols such saints, calling them enemies of the cross of Christ, and who have the belly for God, and serve him for God? etc.
(10) Yes, he says of himself, I have also been such, even in my highest righteousness according to the law, an enemy and persecutor of the congregation or church of Christ. This was the best fruit of such righteousness, that I thought I had to help persecute Christ and his Christians in the most horrible way, and thus with my holiness I was a real enemy of God and murderer of Christians. For such, of course, makes this self-sanctification, as all the histories of Scripture testify from the beginning, from the first Cain, and is still evident in the best in the world, who do not come to the knowledge of Christ: all princes, authorities, and the wiser, more pious and more honorable life they are, the worse, more bitter and more serious enemies of the Gospel.
For of the rude Popes of Rome, Cardinals, Bishops, Priests etc.., it is not to be said here that they do it too roughly, so that even secular authorities and respectability must say that they are all desperate boys, with their insolent, public life of shame, avarice, courtly conduct, fornication, pillorying, robbery and all wickedness; for they not only live in this way, but also want to defend it insolently, so that they must be considered not only as Christ's, but also as enemies of all respectability and virtue; so that all respectable people are also enemies to them. But, as I said, St. Paul does not speak of such people, but of other great and excellent people, who are the most pious and lead the most refined lives; they become so poisonous and bitterly wicked,
where they come to the Christians, they can forget all the guilt they have on themselves before God, and make our splinters vainly great beams. Summa: The gospel must be called heresy and doctrine of devils, so that their holiness and zeal for God may be seen and praised.
No one would believe such things; I myself would never have believed them, nor would I have been able to understand these words of St. Paul, if I had not seen and experienced them before my eyes. For how could a man think (when St. Paul says it again) that the finest, noblest, most pious, honorable and holy people, who should be trusted to accept God's word above all others, should, I say, be hostile to this teaching? But the examples that come into our hands teach us that they must be such as are called noble, noble princes and nobility, honest citizens, learned, wise and sensible people; but if they could devour the evangelicals, as they are now called, together with the gospel in one bite, they would gladly do so.
- you ask: Where does this come from? From this, that such things are naturally attached to human righteousness; for there is no one who does not know about Christ, and yet has such righteousness, and believes that it is valid before God. He must rely on it, tickles and reflects himself before God with it, and thinks to please Him well with it. From such pride and hope before God follows contempt for others who do not have it, as the Pharisee Luc. 18, 11. 12. testifies; but rather enmity and bitter anger against the preacher who may attack such righteousness and say that it does not count before God to deserve God's grace and eternal life.
For I myself have been such a one, and others who have wanted to be holy and pious in the papacy must also confess it. Thirty years ago, when I was also a pious, holy monk, if someone had said mass to me every day, and knew no other way than that I was going straight to heaven on the right path; if someone had preached this text to me there, and said that I was going to heaven on the right path, I would not have been able to do it.
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all such holiness (which was not according to God's commandment, but human doctrine and public idolatry) would be nothing, and I would be an enemy of the cross of Christ and serve my own belly: then I would also have to help to carry stones and wood at the least, to throw such a Stephanum to death, yes, to destroy the worst heretic with fire.
(15) So does nature and the world at all times, and cannot do otherwise when this sermon comes from heaven and says: You are a holy man, a great, learned, pious lawyer, a strict ruler and praiseworthy prince, an honest citizen etc.But with your rule and fine life you are going to hell, and everything you do stinks and is condemned before God, and you must become a different man, have a different mind and heart, if you want to be saved. etc. Then the fire rises and the Rhine is kindled; for they cannot bear it, that such a beautiful, praiseworthy being and life should be publicly punished and condemned by such preaching of some lesser despised people, so that it is called harm, and as St. Paul calls it, dung or filth, and all hindrance to eternal life.
16 Here you speak: How then do you forbid good works? Is it not right to live honorably and virtuously? Must you not yourself confess that one should have worldly law and authority, and keep it so that people live modestly, peacefully and honorably? yes, that God himself also commands such things and wants them to be kept seriously, and punish those who do against them? Rather, he wants people to keep his own law and commandments and not to despise them. Why then may you say that such righteousness is harmful and a hindrance to eternal life? How does it add up that one should teach, do and be righteous, and yet also, as condemned before God, punish? How can it at the same time be called a good, delicious thing, and yet also a harm and a disgrace?
17 Answer: St. Paul knows well that the world stands on this and makes such contradictions. But whoever will, let him speak to him why he speaks so clearly and publicly? For they are not ours, but
his words. It is true and St. Paul himself confesses that it should and must be so on earth, and God wants everyone to live honorably and obediently. Yes, he has decreed that he should also be kept among the Turks and the Gentiles: and yet it is certain that these, even though they are the best and most pious and live the most honestly, are naturally and from the heart enemies of Christ, and their mind and thoughts are directed toward exterminating God's people. Here everyone must say: The Turk is of the devil with all his regiment, obedient and strict life, where they lead it and keep it according to their Alkoran, even stricter than we Christians. That is to say, at the same time they condemn with all their justice, and yet say that they do right when they punish thieves, murderers, robbers, drunkards, etc.; yes, that even the Christians, where they live under the Turk, are obliged to give their interest to him and serve him with body and goods. Just as we must also say of our rulers who persecute the gospel and are public enemies of Christ, that they are to be obedient to them, give their due interest and service; and yet must consider such, with all who keep it with them and are obedient to them (where they also consent to the persecution of the gospel), to be condemned before God.
(18) St. Paul also speaks of the righteousness of all Jews and pious saints who are not Christians, opening his mouth wide enough to pass such a judgment, blaming them and lamenting with weeping eyes over those who lead people and point to the righteousness of the law, and yet do nothing with it but make enemies of the cross of Christ.
(19) Item, give them also the price, that their end is damnation. They are, he says, damned people, if they have taught and practiced such righteousness to the highest degree all their lives. On earth it is a precious thing and a beautiful, noble treasure, and has great praise and honor, to be called a pious, honest prince, ruler, citizen, item, a pious, chaste woman or virgin. Who would not praise and extol this? Is it also in the world a strange treasure. Well, he says, let it be so beautiful, delicious
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and praiseworthy thing; but yet it is finally damned and does not belong to heaven.
(20) Yea, he maketh it more grievous, saying, Whose belly is their god. There you hear how far such human justice goes, when it brings it to the highest, that it is no longer called, neither the belly served. Here take all wisdom, law, jurisprudence and arts, and highest virtue in addition on earth; what virtues are they? They worship a god called the belly. For all this is of no avail to them, for this life lasts, and goes only so that one may have one's belly full here: if this has an end, then this also has its end and its servants with it; and in short, everything dies and corrupts at the same time, justice, virtue, law and their god belly, whom they have served. For they know nothing of the true eternal God, how to serve Him and come to eternal life; therefore such a life is basically nothing but idolatry and an idolatrous life, so that nothing more can be sought, neither the preservation of this mortal belly, peace and honor.
- Fourthly, he says: "Which honor becomes shame. This is the last of it: if the wise philosophers, pious pagans and wise jurists are praised and honored in the highest and most honest way, it is still shameful. They may use these words: Amore virtutis, boast of great love of virtue and justice, and may also mean it with great seriousness and consider it so; but when one looks at it in the end, such fame is nothing, and in the end exists with vain shame. For they can take it no further than that it is called praiseworthy and honest here on earth before the world; but it is not valid before God, and cannot attain that life, and in the end leaves man shamefully stuck, so that death eats him away and hell snatches him away.
- But here you say again: "Is this true, what is the use of such things? So much more let us live confidently, as we desire, that no one may be a pious, honest man, nor a youthful, honest woman, nor a virgin etc. any more? Answer: No, that is not the opinion at all; for you have heard that God has commanded and wills such things, even among Turks and Gentiles, and St. Paul himself will soon say
Then in this epistle Cap. 4:8, exhorts Christians to consider and seek what is true, what is honorable, what is just, what is chaste, what is praiseworthy, what is good, where there is virtue or praise; and in this he also sets before his own example: "Which also ye," saith he v. 9, "have learned, and received, and heard, and seen in me.
(23) For in those who believe in Christ and now have their righteousness in Him, these fruits shall also follow in this life on earth, in obedience to God, and are also good works that please God, and which He will also reward in the life to come because of their faith in Christ. St. Paul speaks here of those who, apart from Christ and faith, consider their life and work, which they do according to their own strength and according to God's law, to be righteousness in the sight of God; they know nothing of Christ, for whose sake righteousness is imputed to us by God without our merit, if we believe in him. For this reason he became man, died for our sins and rose from the dead, so that in him we might be freed from our sins and also attain and possess his resurrection and life. This is what we should strive for, and live and walk by; as he concludes here and says: "Our walk is not earthly, or directed solely to this temporal life, but "in heaven, from which we also wait for the Savior Jesus Christ" etc. Where one does not know and have this, then let that human, earthly righteousness be as beautiful and honest as it wants to be, then it is truly no more than a hindrance and harm. For flesh and blood cannot leave it, it must rely on it, become hopeful and boast: We are nevertheless something, more honest, more pious and better than others, we Jews are God's people and keep His law etc. Yes, even those who are Christians are not yet completely free of evil, always wanting to bring their own work and merit before God; for I know with myself what suffering is caused to man by the unrighteous wisdom and conceit of righteousness, and what effort it takes before the serpent's head is crushed.
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- So now the verdict is, and must be, either to go to hell, or to consider this human righteousness of our own as damage and dung, and to work to be found in it, not before God and his judgment to stand at the last end, but in the righteousness which is Christ's and draws us into Christ, that we may meet in the garment of the resurrection from sin and death, saying: Welcome, my dear Lord and Savior, who redeems me from the wretched body of sins and death, and makes me like and equal to your holy, pure, clear, glorious body etc.
(25) But because we walk in the faith of his righteousness, he also has patience with the poor weak righteousness of this life on earth, which is otherwise a filth before him; to which he also does honor, that he carries and sustains it for the time that we are here. Just as we honor and adorn our maggot sack and unflattering belly, we hang a beautiful, exquisite dress and golden chain around it, lay it on cushions and in warm beds; there lies the stink and filth, covered with flesh and skin, and comes to the highest honors on earth. For his sake all things must be done, ordered, governed, built, worked, and God himself gives him sun and moon to shine and warm, and makes everything on earth grow and serve. And what is the body of man, neither a beautiful monstrance, in which the foul-smelling saint sits, the belly, which he must daily carry and suffer, yes, must also fill and nourish it, in addition decorate and clean, and be glad, that he only makes himself foul enough.
- God also does this: if he wants to give eternal life to man, he suffers and endures the filthy holiness of this life, in which we must live here until the last day, for the sake of his elect, until they fill up their number. For because the day does not come, they are not all born who belong to heaven. But when the time will be over and the number will be fulfilled, then he will also suddenly abolish all this, the world, the government, the lawyers, the authorities, the estates, and summa, nothing more of this earthly justice will remain; but all these things will be abolished.
with the belly, and destroy the belly with it. For all things are condemned and doomed to destruction; but for the sake of the Christians, to whom eternal life is destined, it must continue until they all come here and the last saint is born. For even if they were all born except one, the world would still have to stand and be stopped for the sake of that one; for God respects and has no need of the whole world, except for the sake of His Christians.
27 Therefore, when God commands to be obedient to the emperor, to live piously and honorably on earth, it is not the opinion that it should remain so and so alone; but he wants and has to feed, clothe, adorn and honor the poor belly, or, as he says here, this wretched body with power, dominion etc.Yet he says that it is a disgrace that God has no need of for his kingdom, and that he is condemned before him with his honor and glory, so that all the world may cast down their eyes before him and acknowledge their guilt before him. Paul says Rom. 3, 27. and 4, 2. also about the high, great, holy fathers, Abraham and others, who, even if they had the glory of righteousness of works before the world, they can have no glory before God with it etc.; much less will the glory of the world be before him of those who are called praiseworthy, pious, honorable, chaste people, lords, princes, women and men, and who want to boast about such righteousness.
- outwardly you may be beautiful and adorned before the world, but inwardly before God you are nothing but a stinking filth. Just as the example says of a nun who was held holy before all, who did not want to have fellowship with others, who sat alone in her cell in great devotion and prayed without ceasing, boasting of special revelations and visions, so that she knew nothing else but that the dear angels were around her and put a golden crown on her head; but those who were outside and also wanted to see this, saw a cow dung on her head through holes and crevices and laughed at her.
- Behold, this is that St. Paul calls his righteousness under the law a dung.
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and filth, that he will lay down the glory and defiance thereof before God, though he honors it before the world and calls it righteousness; but where thou wilt defy him hereupon, he hereby pronounces judgment, and in his judgment he holds thee to be an abomination and an enemy of the cross of Christ, and will disgrace such honor of thine, and finally cast it into everlasting damnation. But of the righteousness of faith, which is valid before God in Christ, he speaks thus:
Our citizenship (or walk) is in heaven, from where we also worship the Savior Jesus Christ, the Lord, who will transfigure our True Body to be like His transfigured Body.
- We," he says, "who have been baptized into Christ and believe, have not set our being and comfort on this righteousness of temporal or worldly life on earth; But have such a righteousness, which through faith in Christ abideth in heaven, and standeth and abideth in him only (otherwise it would be nothing in the sight of God, nor stand), and seeketh only that we may be in Christ for ever, and that by his coming in that life he may make an end of this earthly life also, and of this body another life, that it may be new, pure, holy, and conformed to the life and body of Christ.
(31) Therefore we are no longer called citizens on earth, but he who is a baptized Christian is a born citizen in heaven through baptism. Therefore we should keep and walk as those who belong there and are at home, and comfort ourselves now that God accepts us in this way and wants to put us there, but wait for the Savior who will bring us eternal righteousness, life, honor and glory from heaven.
(32) For we were not baptized and made Christians to have great honor, glory of righteousness, or dominion, power, or goods on earth; and though we have it for the life of this belly, yet shall we count it but dung, to adorn this filthy belly as we may, for them also which shall be born of us, or after us. But for us we shall only wait and see, when the Savior comes, who shall and will come: not to us, but to us.
We are not as wretched as others, but for the sake of our vile or wretched body, which even in this life is a wretched, poor body, but much more when it lies dead in the ground and is consumed.
(33) But as he is wretched, miserable, and shameful, both in life and in death, so by his future he will make him beautiful, pure, bright, and clear, and full of honor, that he shall be like and equal to his own immortal body: not as he hung on the cross, and was laid in the grave, bloodthirsty, and the color of death, in shame and dishonor; but as he is now glorified at the right hand of the Father. Therefore let us not be afraid that we must lay aside this body, and be deprived of His glory, righteousness, and life, and be executed and eaten by death and the grave (before which the enemies of Christ are terrified); but let us cheerfully hope and expect that He will only soon come and deliver us from this poor, stinking filth.
By the effect that he came also make all things subservient to him.
See what honor and glory this righteousness of Christ brings to our bodies. Where does this poor, sinful, wretched, corrupt, depraved body come to be like and similar to the body of the Son of God, the Lord of Majesty? What are you, or what is your and all men's power and ability, that this should be done to you? Well, says St. Paul, human righteousness, merit, glory, and power do nothing here, but remain vile, shameful, and damnable things: but there is another power and effect here, namely, of Him who is the Lord Christ, and can make all things subject to Him. If he can make all things obedient to him as he pleases, he can also glorify the filth and stink, and the maggots and worms and dust of the wretched body. For he is in his hands as the clay of a potter, that he may make of this stinking earthen cesspool a beautiful, bright, new, pure pot or body, clearer and more beautiful than the sun.
- for through baptism he has baptized us.
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He has taken us into his hands for the very purpose of creating and giving us a new incorruptible righteousness and life in body and soul for this sinful, damned, mortal life of the body. This is the power and effect that brings and lifts us to such glory, which no earthly righteousness of the law is able to give, but leaves man with this life in disgrace and ruin.
and can go no further, because the belly lives and endures. But this righteousness of Christ works such power that we see that we do not have the belly, but the true, living God, who does not leave us in shame and death, but helps us out of sin, death and condemnation, and also wants to set this mortal body in eternal honor and glory.
On the twenty-fourth Sunday after Trinity.
Col. 1:3-14.
We give thanks to God, and to the Father of our Lord Jesus Christ, and pray for you always, having heard of your faith in Christ Jesus, and of the love of all the saints, because of the hope which is laid up for you in heaven, of which you heard beforehand by the word of truth in the gospel, which came to you, as well as into all the world, and is fruitful, as well as in you, from the day that you heard it, and knew the grace of God in truth. As you have learned from Epaphra, our dear fellow servant, who is a faithful minister of Christ to you, who also opened your love in the Spirit to us. Therefore we also, from the day we heard it, do not cease praying and asking for you, that you may be filled with the knowledge of his will, in all spiritual wisdom and understanding; that you may walk worthy of the Lord, to 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 to the Father, who hath made us fit for the inheritance of the saints in light, who hath delivered us from the dominion of darkness, and hath translated us into the kingdom of his dear Son, in whom we have redemption through his blood, even the forgiveness of sins.
- Saint Paul takes before him in this short epistle many pieces of which he speaks. As especially of faith, love, patience, gratitude etc. For he is rich out of measure to speak of such things, as a chosen vessel or armor of God, as he himself calls it Acts 9, 15, that is, the very best preacher he has had on earth. But he is especially rich in the part where he begins to elaborate on the main part of the gospel or faith of Christ, and exalts Christ both according to His kingdom and His person, as He is all and everything in His church, God, Lord, Head, Master, Exemplar, and whatever divine and good thing may be said and praised.
- initially he praises the Colossians, and says how he has heard a very good cry from them.
hears that they have faith in Christ and love for all the saints, and hold fast to the hope of eternal life, which is already given them in heaven; That is, that they are righteous Christians who have not allowed themselves to be turned away from the pure word of God, but cling to it with earnestness, and prove to themselves by deeds and fruits that they believe rightly, because they practice love toward the poor Christians, and have suffered much for Christ's sake in the hope of the promised blessedness; therefore set in them an example and mirror of the whole Christian life.
(3) On this he continues, saying, "Because I have heard these things of you, I am glad" that you have so good a beginning. For it seems that he himself had not preached to them at first; as he had preached to them.
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after the 2nd chapter v. 1. says how he cares for them and others who have not seen his face, and also shows here that they have learned the gospel and Christ from Epaphra, his fellow servant etc.
(4) And therefore I also pray for you always, saith he, that ye thus continue, increase, and persevere. For he sees and knows that Christians always need such pleading and exhortation, so that they may steadfastly, unchangingly and immovably persevere in the faith they have begun, against the devil's continual temptations, the wickedness of the world and the weakness of the flesh in the cross and suffering.
That you may be filled (he says) with the knowledge of his will etc.
(5) This is the noblest request and desire, which, when it is attained, there is no need for it. But it is called "to be filled," that is, not only to seize and grasp such knowledge with the ears, but also to become rich in it, and fuller and fuller. You have begun and are beautiful, young, fresh plants; but it is not because you have begun that it is enough, or that at once, when you have heard it and now know it, it is soon learned and exhausted; but it is such a thing that must always be pursued and practiced, because we live here, until it becomes completely round and perfect.
For "to know the will of God" does not mean that one alone knows how to say of God, as Jews and Turks speak of Him, that He created heaven and earth and gave the law; which is indeed revealed, as one can know of God by nature, through the works of creation, Rom. 1:20, and also shows God's will in what we are to do. But because we do not do it, we are not helped by it and remain a futile, single knowledge (if it is only that), after which nothing follows of His will in us; indeed, it finally becomes a damnable knowledge of our own eternal ruin. But where this is now recognized, there must then come another knowledge, if man is to be helped. This is what Christ says Joh. 6, 40: "This is the will of the Father.
that whoever sees the Son and believes in Him has eternal life"; item Matth. 18, 14: "It is not the will of the Father that anyone should perish who believes in Me" etc.
- For since we have not done his will according to the first revelation, and therefore would have to be cast out and condemned under his eternal unbearable wrath; Therefore, through his divine wisdom and mercy, he decided such a counsel and will that he would let his one and only Son take our sin and wrath upon himself and become a sacrifice and payment for it, so that the unbearable wrath and condemnation would be taken away from us, forgiveness of sins would be given, and the Holy Spirit would be given into our hearts, so that we would now have pleasure and love for God's commandments. He himself revealed this will through his Son and commanded him to proclaim it to the world; just as he himself instructs us to seek it from him when he says Matth. 3, 17: "This is my beloved Son, in whom I am well pleased; him you shall hear.
8 St. Paul would like to increase such knowledge in us, so that we only become rich and full, that is, completely certain of it. For it is a great and excellent knowledge that a human heart, born in sin, should be able to consider and be certain that God, in the abyss of His majesty and divine heart, has finally and irrevocably decided, and wants everyone to accept and believe, that He will not impute sin, but will forgive and be merciful, and give eternal life for the sake of His dear Son.
- Such knowledge and certain belief is not so easily learned as other things can be learned, or even as the other knowledge of the law, which without it is written in nature; and where it strikes the heart, it becomes all too strong, so that man all too easily recognizes and feels God's wrath; Indeed, this most of all hinders Christians and saints from this knowledge of God's will in Christ, and without which the heart and conscience must confess themselves guilty and confess that they deserve wrath,
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and therefore naturally frightens and flees from God. So the devil also blows and stirs up here, and puts into the heart of man his evil and fiery arrows, horrible and heavy thoughts, and makes him believe nothing but vain horrible images and examples of God's wrath, and fills man with such knowledge that he can neither see nor think anything else. And so this knowledge teaches itself only too well that it becomes difficult and sour for man to unlearn and forget again through the knowledge of Christ. So the evil world also helps confidently with its bitter hatred and poisonous murderous cries against Christians, as the worst people, banished, damned enemies of God etc. Moreover, that it otherwise annoys the weak with its example and our flesh and blood also strives for other things and pulls us back, thinks much of its own wisdom and holiness, from which it may have honor and glory, or safely live in its benefit, avarice, pleasure etc. So that a Christian must stand in a great and difficult battle here, both against the devil and the world, and also against himself, if he wants and is to receive knowledge.
Because this knowledge of the gospel is so difficult and so foreign to nature, it is necessary to ask and work diligently to become fuller and fuller of it, and to know God's will well; for our own experience shows that where it is too weak and not well known, how easily a small misfortune may befall a man, or a small journey and hardship may frighten him, when such thunderbolts quickly storm his heart: O woe, God is hostile to me and will not be mine etc. Where does such a sorrowful "O woe!" come from in a Christian's heart, above a little skull? If you were as full of this realization as you should be and as many safe, satiated spirits seem to be, you would not be so frightened nor cry out. But because you fidget and hesitate: O Lord God, why do you allow this to happen to me? that means that you have not yet recognized his will, or at least have recognized it loosely and weakly; for the "O woe!" is still much greater than the joy, so
This knowledge, where it is strong and complete, brings with it, which should far outweigh all fear and terror, indeed, completely remove and annul it.
(11) Therefore, let us also learn from this and ask with St. Paul, as it is most necessary for us and for all Christians, that we may have such complete knowledge, that is, not to begin alone, and let ourselves think that it is enough, or to stand still in it, as if we had grasped it. It is not enough that the plants are planted, if they are not followed by the watering and bringing forth of both by God's word and prayer, against the devil, who day and night strives to dampen and strike down such little plants where he sees them sprouting, and against the world, which only seeks and drives the contradiction, and thinks against it with its wisdom and reason; that if God did not hold over us here and strengthen such knowledge, then we would well see what the devil could do and how far our art reached.
- the book of Job also shows us a good example, as in a fine poem, made by a poet, how Satan comes before God, and the Lord said to him, Job 1, 8-11: "Have you not taken heed of my servant Job? for there is none like him in the land, bad and righteous, and godly" etc. "Then answered Satan, Thou hast compassed him about with thy protection, and hast kept him safe, that I cannot come unto him: but let thine hand be stayed, what is the matter, I will soon make him curse thee to thy face. As he did afterwards, when he had filled him, not only with evil swarms, but also with his fiery darts and terrible thoughts of God. So also Christ says to Petro and the apostles: "Satan desired you, that he should sift you and cast you as wheat; but I have prayed for you, that your faith should not cease", Luc. 22, 31. 32. Summa, if God did not prevent him, he would be allowed to overthrow even the greatest, strongest saints.
(13) Therefore, although we have already become Christians and have the beginning of this knowledge, we should walk in fear and humility; not presumptuous, as the fretful, secure spirits think they have.
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They are exhausted at once, and know neither measure nor end of their art: which the devil especially loves; for he is mighty with them, as he himself wills, and through them does great harm to others, with their doctrine or examples, so that they also become secure, not thinking that God would let them sink and that the devil is so close to them. Truly, God's word must be acted upon and prayed for with earnestness and diligence, not only that one may learn to know God's will, but also that one may be fulfilled by it, and that each one may always walk and always continue in this rule, and pursue and strive after it, so that he may have more and more comfort and strength against fear and terror, nor let the devil, the world, flesh and blood hinder and endure him.
14 For this fullness of knowledge is such that whoever has it does not become full or weary of it, but is always more and more glad and joyful of it, and the longer the more eager and thirsty for it, as the Scripture says: "Whoever drinks me will thirst for me even more" etc. Sir. 24, 29. For even the dear angels in heaven are not satisfied with it, as St. Peter says, but have their eternal joy and delight in it, that they may behold it revealed and preached to us, 1 Petr. 1, 12. Therefore, if we do not also have this hunger and thirst (as we should rather have neither the angels), to grasp these things abundantly and completely, until we may also see them eternally in that life: there is still no more of it than a mere empty foam, which can neither water nor satisfy, neither comfort nor improve.
- But in order that this hunger and thirst may be awakened and driven in us, and that full knowledge may be attained, God does very well with His Christians, that He sends them trials, tribulations and sufferings, which keeps them both from carnal excess and teaches them to seek comfort and help; as He did in times past in the time of the martyrs, when He had them taken daily by the head and executed by sword, fire, water, wild beasts etc.So he led them to school, where they had to learn to recognize God's will and thus defy it: No, dear tyrant, world, devil and flesh,
You may hurt me, strangle me, plague me, chase me away, take my life and limb, but you shall not take away my Lord Christ, that is, God's grace and mercy. So faith teaches and strengthens them that this is God's unchanging will, which he has decreed for them and could not change, even if he had a different mind about it, just as he did with Christ himself; and through such practice and experience of faith they were so strengthened that they immediately became accustomed to it and went to death with joy and gladness. Where did such courage and defiance come from, even to the young maidens of thirteen and fourteen years, as Agnes, Agatha etc., that they stood so boldly before the Roman judge, and joked about it, when they were led to death, as if they were going to the dance, without the fine firm faith and certain knowledge having filled their hearts that God was not angry with them, but was vain gracious and merciful will, for their highest, eternal salvation and bliss?
Behold, he has made such excellent, enlightened, strong, courageous people through the exercise of the cross and suffering; whereas we, because we do not want to experience such things, are so weak, even soft and lazy, that where a little smoke bites into our eyes, joy and courage are gone, and this will of God is unrecognized, and it becomes a loud crying out and O woe! Just as Christ's disciples in the ship, when they see a storm coming and the waves beating over the ship, forget this divine will because of trembling and fear, even though they have Christ with them, and there is only fearful lamentation, without them crying out for help: "O Lord, help! We are perishing," Matth. 8, 25. There were also many among the Christians in the time of the martyrs who became soft and first denied, some out of fear of torture, some also because they had been in prison for a long time.
17Therefore he wills that we also learn these things by trial and suffering, when it is already sore under our eyes, and our hearts begin to throb.
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and cry out "O woe!" so that we can still it and say: I know God's mind, counsel and will in Christ, which He will not change, because He promised me this through His Son and confirmed it through baptism, that whoever sees and hears the Son shall be free from sin and death and live forever.
(18) Behold, this is what St. Paul calls "being filled with the knowledge of the divine will in Christ through the faith of the gospel," namely, the faith and comfort of the forgiveness of sins, because we neither have nor can fulfill His will in the Ten Commandments in ourselves. This is not an idle, lazy thought, but a living, active art that stands before God's judgment, fights with the devil, and rules over sin, death, and life.
- Where there is such knowledge or faith, it follows that the heart, inflamed by the Holy Spirit, takes a liking and love for God's commandments and begins to keep them, praises God by its confession and life, becomes a patient, chaste, chaste, gentle, kind and friendly person; and thus is called rightly fulfilled by such knowledge, that is, equipped and strengthened in every way to stand and prevail against the flesh, the world, the devil and hell.
20 This is also called, as St. Paul explains it further, "all spiritual wisdom and understanding"; this is not the wisdom of the world, because of which one may not argue and have such a challenge, for it deals with other things; nor of reason, which is also subject to judge these divine things, and yet can never understand them; but when it already hears, it quickly falls away from it into its doubt or trembling.
But "wisdom" in St. Paul, where he puts these two words together, is precisely the high, secret, hidden doctrine of the Gospel of Christ, which teaches to know God's will; and a "wise man" is a Christian who understands and knows how to speak both of God's will toward us, and how we are to know and accept it in faith, and also to live according to it in obedience. This is such wisdom that reason has not devised, nor is it found in any man.
The Holy Spirit has revealed the truth of the gospel to those who believe in the gospel, and the gospel has been revealed to them.
(22) To this wisdom (that it may be complete and whole) belongs also the other thing which he calls "understanding," that is, a diligent attention to keep that which one has received. For it can happen, even though a man has wisdom, that he is nevertheless overtaken by the devil with such swift entering of beautiful wise thoughts, or with anger, impatience, yes, also with avarice and such like irritations through good appearances; therefore he must be careful, alert and courageous here, so that he can beware of the devil's cunning stalking, and always take his spiritual wisdom to counsel in everything that comes before him, so that he may remain undeceived. This is what St. Paul and the Scriptures call "understanding," which can make good use of wisdom and notice what is according to it or not, and thus put it to work, judge correctly and distinguish everything that comes to him with the name and appearance of wisdom, and armed with it, defend himself so that he does not go against his wisdom. Therefore, he must always look to God's word, and practice and do the same, so that the devil does not make another noise or error in front of his eyes and deceive him before he knows it; as he can and seeks to do by all kinds of ways and means, where man is not careful and asks God's word for advice; as David Psalm 119:11. 24. teaches us by his example: "I will keep your word in my heart, so that I do not sin against you"; item: "I delight in your commandments, they are my counselors" etc.
(23) It is very easy for a man (though he has heard and knows God's word) either to walk safely and be occupied with other things, or to be challenged and lose sight of God's word, to be seduced and bewitched by the devil's secret wiles and schemes, or to be misled within himself and lose his wisdom because of it, and not know how to counsel or help himself, even in small, minor matters.
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Challenges. For both the devil and reason, or human wisdom, can here finely dispute and syllogize to such an extent that one thinks it is the right wisdom, and yet it is not. A wise man is soon mistaken, a man is soon mistaken and mistaken, even a Christian is soon mistaken, yes, even a fine teacher and prophet can soon be deceived by fine wise thoughts of reason. Therefore, this must be learned, and God's word must be diligently pursued and considered.
24 Therefore, it was also said of St. Martino that he did not want to get involved with the heretics. Martino, that he did not want to engage in dispute with the heretics, for the sole reason that he would not also enter into this quarrel, to argue with them, or to exaggerate and overmaster them by reason, from which alone they sharpened and adorned their things, as the world always does against God's word; when now the clever papists, as they think, very sharply pretend to confirm and strengthen all their end-christry, abominations and tyranny under the name of the church; slavering that no change must be made nor suffered in what is commonly accepted everywhere in Christendom. For one must ever believe that the Christian church is always governed by the Holy Spirit, and be obedient to it and follow it. Here you hear the name of the church, of which your spiritual wisdom teaches you in the article: I believe a holy Christian church etc.; but led and drawn thither (as one also does with God's name), thereby to confirm the pabstry's lies and idolatry; therefore the mind belongs to this, that is, a brave and sharp judgment, so that in this it can give right difference, so that its wisdom is not maddened and falsified, and it is deceived under the same name and appearance.
(25) For if you look at these things rightly and hold them against God's word, which is the judge and touchstone, you can well judge and prove that the papacy is not the church of Christ, but of Satan's mob, because they are full of public idolatry, lies and murder, and still want to defend them. The church of Christ does not do this, and it is done violence and injustice to it, if one wants to impose upon it that it should
I have decided, set or commanded such things and demanded obedience that are not according to God's word.
The world is now wisely and prudently disputing and settling the dispute and discord over doctrine and faith: Let the scholars, wise men, bishops, emperors, and princes come to an amicable agreement; let both sides yield somewhat, and let it be better that some things be conceded and conceded, which can be helped by good sense and interpretation, than that so much persecution, bloodshed, war, and horrible, unending disruption and destruction be allowed to take place. But there is also a lack of understanding here, which shows from God's Word that God does not want such patchwork, but to keep the doctrine, faith and worship pure and true according to His Word, and not to add any man's judgment, own discretion or cleverness to it etc. Thus the Scripture gives us this rule: "One should obey God more than men", Acts 5, 29.
(27) Therefore, it is not necessary to consider or follow what human wisdom or counsel dictates, but to have God's will before our eyes, shown to us in His word, to follow it and to stick to it, whether it concerns death or life, evil or good. If war or other misfortune arises over it, then speak to him about it, whoever wants to and is thus called to teach and believe. For it is not our own doing, nor is it of our own devising or doing; so we are not required to dispute about his will, whether it is right or to be kept? If he will let persecution and other things go to the temptation and experience of those who are righteous Christians, and to the punishment of the unthankful, then let it go: if not, he has so much marrow in his fists that he can defend and preserve it, so that it does not have to perish, so that it can be seen that it is from him; as he has hitherto, praise God! and helped us so that our adversaries did not have to do to us what they would have liked to do; since we, if we had yielded to them and obeyed them, would also have been led into their lies and ruin. So he can and would still do well, where we righteously and faithfully deal with the matter.
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went, promoted and honored God's word, and did not become ungrateful, nor sought other things under the appearance and name of God's word.
(28) I say this as an example, that one may understand what St. Paul means by both wisdom and understanding, to know God's will; and that one may see how it is necessary to have both, and therefore must be practiced in Christianity, not only the teaching that gives wisdom, but also the exhortation and caution. For if it were not thus practiced and practiced, we would be deceived by false wisdom and conceit, and take the appearance and glitter of it for true gold, as has always happened to many in the church.
The Galatians had also received the wisdom from St. Paul that they would be justified before God through faith alone in Christ, but even though they knew this, they were still deceived; and because of this, they would have lost their wisdom by the false apostles' pretense that one must nevertheless keep the law given by God, if St. Paul had not awakened their understanding and thus withdrawn them from error. The Corinthians also knew from their spiritual wisdom the article of Christian liberty, that the sacrifice to idols was nothing; but they lacked this, that they continued in this with lack of understanding, began to use carnality against the wisdom of their liberty and to annoy others; then St. Paul must also remind them again that this was not according to his teaching and wisdom etc.
(30) The Scriptures also show many examples of this, especially 1 Kings 13:19.of an old prophet of the kingdom of Judah, who preached publicly before King Jeroboam against his idolatry, and confirmed his preaching and prophecy with a miracle: He was commanded by God that he should by no means remain in the same place, nor eat or drink there, but go straight home by another way; and yet he was persuaded on the way by another prophet, who said that God had openly told him so.
He asked an angel to take him home with him and give him food and drink. But as he sat at table with him, the word of the Lord came to the same prophet who had invited him, telling him that he would not return home alive. And when he departed from him, he was killed on the way by a lion, which nevertheless stood by his body and his ass, and did nothing to them until the other prophet came and found the lion beside him, and led him home on his ass, and buried him, and commanded that he himself should be laid in the same grave after his death. This was the punishment of God on this prophet, who had allowed himself to be deceived and had not followed the command given to him by God, even though it did not harm his soul, which God indicated that he must not be eaten by the lion, but defended. Now what did this prophet lack? Not of wisdom, for he had the word of God; but of understanding, that he allowed himself to be deceived, that the other said, He also was a prophet, and the angel of the Lord had spoken to him; when he should have kept the word that was given him, and said to the other: If thou art a prophet, let it be so; but this God hath commanded me, I know it, I will keep it etc., and will not look upon angels or God's name.
- Thus it often happens, not only in the controversy of doctrine against the brethren, but also to each one in his own life and affairs, office and government, that he sometimes stumbles in this and lacks understanding, where he does not well presume nor perceive how his precepts, counsel or thoughts rhyme with the wisdom of God's word; especially when he is moved by the devil or otherwise to anger, impatience, sadness, melancholy, or other temptations; as can sometimes happen to those who are well tried and trained, that they go astray even in small temptations, that they cannot counsel themselves etc. Here it is necessary that a man look around, and not judge or proceed according to what he thinks or feels; but remember, or say to himself
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Let and consult the word of God. For because a man is challenged, he cannot judge rightly according to his thoughts. Therefore, he should not follow his own way, or move quickly, conclude or do as he thinks, but keep everything suspect, and beware of the devil's cunning, who wants to entice, provoke, frighten or distress man with his beautiful arguments; and first bring forth the understanding of his wisdom of the gospel, which his faith, love, hope, patience, and in sum, God's will teaches him abundantly in all places and in all things, if he alone stands and works according to it, and asks that such knowledge may be fulfilled.
For this reason St. Paul calls it spiritual wisdom and understanding, which makes us wise and prudent against the devil and his temptations and cunning attempts (as St. Paul calls them in Eph. 6:11), and governs and guides, feeds and directs, teaches and protects both of us, so that we may be right in the spiritual matters of faith and conscience before God and in the outward life (since no reason can advise and teach), as St. Paul now goes on to say:
That ye may walk worthy of the Lord, 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.
(33) What is meant by "walking worthy of the Lord" we have just heard in other epistles, namely, believing and confessing the faith with doctrine and life, as such people who are worthy of the Lord, and of whom the Lord may boast and say, "These are my people; these are Christians who live and abide in what they have been taught through the Word, knowing my will, doing and suffering therefore what they ought to do. etc.
(34) For this purpose our wisdom and understanding in the knowledge of God shall serve and profit us, that we may become such people as are a glory and praise to God, that He may be glorified through us, and so live to please God in all things, or please Him in all ways, according to His word; that in our life, estate, or occupation, we may be a people of God.
We must not be unfruitful or harmful (like the other false Christians) hypocrites and unbelievers, but do much good and be useful people, in honor of God's kingdom. And besides this, always continue and grow in the knowledge of God that we have begun, so that we are not led away from it, or driven away by the wiles of the devil, who always and everywhere assaults Christians, and seeks to lead them astray from the Word and the will of God, as he first did Adam and Eve in Paradise.
35 Item: "That we also may be strengthened," he says, "by his glorious power," etc. that we may maintain and overcome such a battle against the devil, world and flesh. This is not our own power, nor is it the power of all men; but it must be his own divine glorious power and might, that he may prevail against the devil, and bring glory and honor against the gates of hell: as Christ hath proved by himself, who hath put down all his devices and might against the devil, which he hath sought to exalt in him, and hath prevailed in him.
- By such strength and power we must also be strengthened in faith, strive for it and persevere through God's word, and pray that it will not only be a beginning, but a pressing on and penetrating, and thus become stronger and stronger in his power; What we do, we do not undertake of ourselves or by ourselves, and boast as if we had done it, but on Him and His strength and help; for it is certainly not ours, but His divine power and might, where anyone remains a Christian in the knowledge of God, undeceived and unconquered by the devil.
(37) But to be strengthened and overcome, this must also be done "in all patience," he says, so that you may be able to endure such perseverance and persecution of the devil, the world and the flesh; indeed, not only patience, but also long-suffering is required. This he distinguishes from patience as being something greater and stronger. For the devil is of such a nature that when he cannot overcome a heart with sorrow and plagues, he attacks it with length, so that patience becomes too much and too long, and seems as if he wants to
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There will be no end to it. This is his art and cunning: what he cannot do by the greatness and quantity of the temptations, he does with incessant perseverance, so that in the end he softens and wearies man and takes away his courage and hope to overcome. On the other hand, patience is also necessary for longsuffering, which has held firm and steadfast against it and continues in suffering, and is thus minded: "Now you shall not make it too much nor too long for me, even if it should last until the end of the world. This is the right chivalrous Christian strength, which in the high struggle and suffering is not only able to withstand great, many and various storms of the devil, but also all the length of them. But for this we are most in need of God's strength and power through prayer, so that we do not succumb in such a difficult battle, but also endure the end of the world.
(38) And such patience and longsuffering shall ye have and exercise, saith he, "with joy," that in such great, many, and long temptations ye leave not your heavy sorrowful thoughts, but be confident and cheerful, despising the devil with all his and the world's plagues and ravings. Rejoice that you have the knowledge of the divine will in Christ and his power and glorious might with you, and do not doubt that he will help you through it.
- At last he speaks: "Give thanks" also, or be thankful, do not forget the unspeakable benefits and gifts of God, which were given to you before all men on earth, how he made you so blessed, and delivered you from sins, death, hell and the devil's power and authority (in which you were also put, and for your sake should have remained in it forever), and set you apart for eternal glory; since you are joint heirs with all his saints, whom he has chosen for his kingdom, and are partakers of all eternal, divine, heavenly goods etc. In your suffering and struggle you should consider and think that these things have been decreed for you and given to you, and that you will be all the more glad and joyful to struggle and suffer for them, so that you may also possess and enjoy these things that have already been assigned to you in word and faith etc.
- but he calls it "an inheritance of the saints in light" or the light saints, that is, the righteous saints; these he hereby separates from the other false ones, and thus makes two kinds of saints: the one, which is a great multitude in the world, who also want to be holy, as especially the Jews with their holiness of the law, and the whole world, philosophers, lawyers etc. with their righteousness; and yet they are not light, but dark, impious, even abominable saints; as he regards Phil. 3, 8. such righteousness for harm and filth. Similarly, among the Christians who have the gospel, there are many false, hypocritical saints, who also hear the gospel, go to the sacrament, but remain in darkness and obscurity, and neither taste nor experience the wisdom and understanding of the knowledge of the divine will. But those who practice this in faith, love and patience, through temptation, and recognize the great grace and blessing of God, given through the gospel, are and may be called with honor such saints, who belong and are already set apart for eternal light and joy in his kingdom etc.
Who has saved us from the dominion of darkness, and has translated us into the kingdom of His dear Son, in whom we have redemption through His blood, namely, the forgiveness of sins.
(41) Here he goes on to describe the things for which we should give thanks to God the Father, and presents the entire sermon and summary of the Gospel, which shows us what we have in Christ, and describes both His benefits and His person in the best and most comforting way. But first, he says, we should give thanks to God for this knowledge and revelation of the Gospel. For in it we have not a small treasure, nor such a good, to which all gold, silver, and all the riches, joy, and comfort of the world and of this life are to be compared; but such salvation from eternal irreparable harm and ruin, under God's eternal unbearable wrath and condemnation, for sin's sake, in which we have already lain, without all help and without all hope.
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Salvation; yes, caught in such blindness and darkness that we ourselves did not know of such misery, much less could we strive for it, or find counsel and ways how we might get out of it. For this we have now certainly, without all our preparation or merit, counsel or action, yes, without our thought, out of God's causeless grace and mercy, received salvation, which is the forgiveness of sins.
(42) How great such goodness and benevolence is, no tongue can express; indeed, no man can understand in this life. In hell, the wicked will know it by their damnation and the eternal wrath of the eternal divine majesty and all creatures, none of which they will be able to look upon with joy, but will see their unceasing, sorrowful heartache, terror and despair without end. Just as the creatures do not like to look at them, but are also afraid of them and will frighten and condemn them with the sight of them. Without God's unspeakable goodness commanding her that in this life she must be subject to vanity (says St. Paul Rom. 8, 20. 21.), and serve such, yet against her will; that she is anxious about it like a woman in childish distress, and would like nothing better than to be relieved of such service of the godless "damned" world; but must have patience in the hope of salvation for the sake of God's children, who shall yet come to Christ and finally be brought to glory; otherwise she is as hostile to sin as God Himself etc.
(43) Since there is an eternal, unchangeable sentence of condemnation passed over sin, for God cannot and will not be pleased with sin, and therefore His wrath remains eternal and irrevocable over it, this redemption could not have taken place without a treasure and validity that would have made atonement for sin, would have taken the wrath upon itself and paid for it, and thus would have taken away and erased sin.
44 No creature has been able to do this, nor has there been any counsel or help for this, except this: that God's only Son should therefore come into our distress, and himself become a man who would vent such serious eternal wrath upon himself.
and sacrificed his own body and blood for it. He did this out of great immeasurable mercy and love toward us, and gave himself up to bear the judgment of eternal wrath and death.
- such payment and sacrifice is so precious and delicious with God, because it is his one and only dear Son, who is with him in united divinity and majesty, that he, thereby reconciled, takes to grace and forgives the sin of all who believe in this his Son etc. So we alone enjoy the great payment and merit of Christ, acquired and given to us out of causeless unspeakable love, that we have nothing at all to boast about ourselves here; but with all joy we should eternally give thanks and praise to him, who dedicated such food and treasure to redeem us damned lost sinners.
- Where this main part of redemption is, namely, the forgiveness of sins, everything follows immediately, by which our salvation is completed; for by this also eternal death is taken away (as the wages of sins), and eternal righteousness and life are given, as Saint Paul Rom. 6, 23. says: "God's grace or gift is eternal life" etc. For now that we are reconciled to God, washed in Christ's blood, we are also reconciled to all things in heaven and on earth," Paul says again in Eph. 1, 10, "that they are not against us, but are friends with us, and laugh at us, so that we may have joy and life in God and His creatures.
47 This is and should be the preaching of the gospel, which shows us both sin and forgiveness, wrath and grace, death and life, how we have lain in darkness and have been delivered from it. For it does not make us sinners first, as the law does, or instruct us to earn and acquire grace; but shows how, already condemned, under the power of sins, death and the devil, we are to receive and recognize the redemption given through faith, and then be thankful for it.
(48) Paul then goes on to describe who the person is who shed blood for us, so that we may see how precious and great such blood is.
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treasure and salvation, namely, that it is the blood of the Son of God, who is the image of the invisible God, who was before all creatures, and through whom all things were created, that is, the true, eternal God.
with the Father, so that it is truly called and is God's own blood etc. And thus clearly and powerfully establishes the article of the deity of Christ; but to this belongs a separate and special sermon.
On the twenty-fifth Sunday after Trinity.
1 Thess. 4, 13-18.
But we do not want to keep you, brethren, from those who are asleep, so that you will not be sad like the others who have no hope. For if we believe that Jesus died and rose again, God will also bring with Him those who have fallen asleep through Jesus. For this we say unto you, as the word of the Lord, that we which are alive and remain unto the future of the Lord shall not appear unto them which sleep. For the Lord Himself will come down from heaven with a shout and the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and so shall always be with the Lord. So comfort yourselves with these words among yourselves.
This piece is written by St. Paul for the comfort of Christians who were anxious about how the resurrection of the dead would take place, whether they would all rise together; item, whether those who would experience the last day would come to Christ sooner than the others etc. To this
St. Paul tells them how Christ will take together all his believers who have ever lived etc. But you will find this epistle abundantly interpreted in the interpretations of some epistles, especially those that have gone out, so you can look for them there.
On the twenty-sixth Sunday after Trinity.
2 Thess. 1, 3-10.
We shall always give thanks to God for you, brethren, as is right. For your faith is greatly increased, and the love of every one of you toward one another is increased; so that we may boast of you among the wicked of God, of your patience and faith, in all your persecutions and afflictions which you endure; which indicates that God will judge aright, and you will become worthy of the kingdom of God, above which you also suffer; since it is right with God to repay tribulation to those who put tribulation on you, but to you who suffer tribulation, rest with us, when now the Lord Jesus shall be revealed from heaven, with the angels of his power, and with flames of fire, to give vengeance on those who do not know God, and on those who are not obedient to the gospel of our Lord Jesus Christ; Who shall suffer torment, eternal destruction, from the presence of the LORD, and from his glorious power; when he shall come to appear glorious with his saints, and marvelous with all them that believe. For our testimony unto you of that day ye have believed.
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First, St. Paul praises his church in Thessalonica, which was one of the finest and best because of its faith and love, which endured under the cross and persecutions and increased through patience, to encourage it to continue in this way, so that he might also present an example and image to others of the fruits that the preaching and knowledge of the gospel should produce, and show how the true church is edified and received by Christ. After that he consoles them about their suffering and patience of the glorious future of the Lord Christ, for their redemption and retribution in their tribulation with peace and joy, and the eternal vengeance over their persecutors etc.
(2) But he takes such comfort precisely from their suffering and God's righteous judgment, so that he may show why he allows them to suffer on earth and what he has decided to do about it. For if one looks at Christianity with human reason and thought, there does not seem to be a more miserable, afflicted and wretched people on earth than these who confess and praise Christ crucified; for they are persecuted without ceasing in the world, and in addition are afflicted and challenged by the devil with all kinds of misery, hardship, accident, death, and so on, that it does not seem otherwise in their eyes than that they are forgotten and abandoned by God in the sight of all men, because he leaves them pressed under the cross for and on their behalf, while the rest of the world, especially their persecutors, live and soar in great honors, happiness, pleasures, power, wealth, and they have it their way; as the Scriptures, and especially the Psalms, often lament about it; and St. Paul 1 Cor. 15, 19. Paul 1 Cor. 15, 19. himself confesses and says: "If we hope in Christ alone in this life, we are the most miserable of all men."
Now it does not have to be and remain like this, and it cannot be God's opinion that he should let his Christians suffer eternally and without cessation and thus die and remain in death; for that would be inappropriate to his eternal divine honor and truth, if he testifies by his word that he wants to be God to the pious who fear and trust him, and has given them such a great promise. From this it follows that he must be a
He has decided to give something else to both his Christians and to the other group, which they both now have on earth. And that this is one of the most important reasons why he lets the Christians suffer on earth, so that he shows that he intends to make another being with both of them; therefore, both the suffering of the believing Christians and the wicked world's malice, tyranny, raging and persecution of the pious must now be a sure testimony of another future life and final judgment of God, through which all men, pious and wicked, shall be eternally and without cessation forgiven.
See, this is what St. Paul wants here, when he speaks of the tribulations and sufferings of Christians; which indicates that God will judge rightly, and that you are worthy of the kingdom of God, above which you also suffer etc. As if to say: O dear Christians! Let your suffering be dear to you, do not think that God is angry with you because of it, or that he has forgotten you; for you have in it a great, rich benefit and comfort, namely, that through it you have the testimony that God wants to be a right judge, and to make you richly blessed, and to avenge you on your persecutors. Yes, you certainly have a testimony to this, and may you therefore comfort and rejoice without doubt that you belong to God's kingdom and are already made worthy of it, because you suffer for its sake.
5 For what a Christian suffers here on earth from the devil and the world, that certainly happens to him only for the sake of God's name and word. For it should be right, because he has been baptized and is now God's child, that he should have all good things, comfort and joy on earth; but now that he is still in the devil's kingdom here, who has also put sin and death into his flesh, he must also serve him; but still, what he does to him with his and the world's plagues, persecutions, terrors, tortures and death, he does to him violence and injustice. Therefore he has the comfort of God's word, because he suffers for the sake of Christ's and God's kingdom, so that he will certainly be able to partake of it eternally; for no one is worthy of it, except he who suffers for the sake of it.
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- "Since it is right with God," he continues, "to repay affliction to those who afflict you. etc. It must not and cannot be and remain forever as it is now, that it is well with the world, but evil with you; for God's justice suffers it not: but because he is a righteous judge, it must become another thing, that the pious may have it good forever, but the wicked also be punished forever. Otherwise God would not judge rightly, which would be just as much as if he were not to be God. But since this is impossible and God's justice and truth cannot be changed, He, as the judge, must see into this and come from heaven one day (when He has brought all His Christians together) and avenge them on their enemies, and pay them what they have earned, and also give them eternal rest and joy for the suffering they have had here.
- Christians may and should certainly take care and comfort that God will not let it go unpunished and unspotted, as if he had forgotten (as it now seems) that the pious Abel was so shamefully murdered by his brother, and his prophets and martyrs, as, John the Baptist, Jeremiah, Paul and others, by their bloodhounds, Herod, Nerone and such shameful tyrants and despots, shall be put to death, because he gave them glorious testimony even in this life that they were his dear children. Therefore, the judgment must not be delayed,
that the tyrants may suffer their torment and punishment, and the pious also, having rejoiced in their suffering, may have eternal rest and joy; that all the world may see that God has not forgotten them even after their death etc.
- Behold, this is the consolation of the future judgment in the resurrection of the dead, which God's justice requires that the saints be most abundantly and gloriously repaid for their suffering. And so St. Paul takes this as the foremost cause (to them for more comfort) that God must punish the world with eternal chastisement for putting tribulation on His Christians. This is said as if God does not care so much about the devil and the world doing against Him by high contempt and blasphemy and hatred of His name and word, without any other wickedness and disobedience, so that they bring upon themselves their eternal torment and damnation: but rather that He intends to punish them for persecuting and tormenting His poor believing Christians. Just as Christ will put these things on at the last day, saying, "Go, you cursed, into the eternal fire prepared for the devil and his angels; for whatever you did not do to one of the least of these, you did not do to me. Matth. 25, 40. 41.
What St. Paul goes on to say about how the judgment will take place, and what the chastisement and punishment of the wicked will be, is clear enough in itself and explained by the following gospel that it is not necessary to say more about it here.
To the reader.
If it should happen that over these twenty-six Sundays still one would be overlong (which, however, is quite rare), then one may save the next preceding epistle for the last twenty-seventh Sunday, and in between take the following text for the epistle of the next Sunday before.
2 Petr. 3, 3-7.
And know this first, that in the last days there shall come scoffers, walking after their own lusts, 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 creation. But they will not willingly know that the heavens were before, and the earth of water, and in water, by the word of God; yet at that time the world was destroyed by them with the flood. So also the heaven now and the earth are saved by his word, that they are kept to the fire at the day of judgment and condemnation of the godless men.
Sermons and Sermones
via various
Evangelical and Epistolary Texts,
Which in the
Church and home postils not to be found.
I. Advent
I.
Postilla or interpretation
the
*Gospels and Epistles in Advent. )
Gospels
1.Sunday; Matth. 21, 1-9
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 ass that beareth weight. 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, and 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) Whoever wants to interpret the Gospels must make much more effort than he who explains the epistles. For he must first compare the different gospels and pay attention to what the individual evangelists say or conceal about one and the same thing. St. Marcus, Lucas and John ge-
*The preface of 1521 printed in the first part of the church postilla was originally preprinted in Latin in the first Latin Advent postilla of the same year. Also in the 2nd part of the Jena edition of Luther's Latin writings, it is at the head of the Latin Advent sermons of 1521. We omit it here to avoid repetition. Cf. Walch (our edition) XI, pp. XXX ff. and VII f. of the prefaces. D. Red.
think only of the stuffing on which Christ sat before a man rode on it, as Marcus and Lucas write. Therefore, some have undertaken to defend both opinions, and said that Christ first sat on the stuffing, but afterwards, because it was too unruly, also on the donkey. But I was surprised that a donkey, as a melancholic animal, should have been as untamed and bad to ride as an unruly stallion.
- it would be better to say that he did not sit on the donkey at all, but on the colt alone, and yet he is described as if he sat on both, because
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the donkey was also present. For Scripture often speaks in the same way as St. Matthew Cap. 27, 44. says that the thieves on the cross reviled Christ, while Lucas Cap. 23, 39. writes that only one of them did so. For there is almost no more common and meaningful speech in Scripture than the one called synecdoche, according to which the whole is taken and understood for a part, or again, often the part for the whole. Thus, in the prophets, the whole people are sometimes punished, although many of them were pious; and again, the whole people are often praised, although many of them were wicked. And this is a fine speech and figure of Christian love, which makes common all that is good, and also makes common all that is evil, so that one may bear another's burden, and thus fulfill the law of Christ.
3 So also here the evangelist writes that Christ sat on the ass, when he sat on the colt, because the ass and the colt belonged together and were one thing; and signified the whole people of God, among whom there are many on whom Christ does not sit: but it is rightly said that he rules and reigns over the whole people. Thus it is said that the city, country, or house has done or suffered this, when only some in it have done or suffered it. This is how common this speech is. In this way of speaking we are also called "righteous," since we have only begun to be righteous; as St. Paul says Rom. 8:10: "If Christ be in you, the body indeed is dead because of sin, but the spirit liveth because of righteousness"; and in 7 Cap. V. 25: "I serve the law of God with my mind, but the law of sin with my flesh."
4 But the fact that Christ alone sat on the filler has its own secret meaning, for in it he shows very clearly what both law and grace are able to do. For as St. Paul says in Romans 3:20, "The law makes no one righteous. In order that you may understand this, you should know that all laws, both divine and human, do no more than outwardly compel a man to do works, either with threats or with rewards. But that with pleasure and love, and neither
If you keep the law out of fear of punishment, nor out of love for the reward, nothing will come of it. This can only be done by the grace of God. So the common saying is: Thoughts are free of duty. Accordingly, no law can bring and move a man's will to do the law with pleasure and love, no matter how much he is forced to do the works from outside, but he is always unwilling and hostile to the law. So the ass is burdened and under the yoke, that is, man is outwardly driven, forced or lured by many works of various laws; but no man has ever sat on the fill, without Christ, that is, the spirit, desire and love for it, no one makes ready and skillful, without only God's grace. Therefore, under Christ alone, we live and walk freely, without restraint, with pleasure and love, keeping the law, fearing no punishment and loving no reward.
(5) To which the word of the gospel, which is a word of grace and forgiveness of sins, leads and brings us through the ministry and example of the apostles and preachers. For before the apostles' ministry and office came to us, we were bound under the lords, that is, under the teachers of the law, by whom we threatened to do the work of the law outwardly, but with inward displeasure of heart. Therefore Christ now sits upon our will, which cheerfully bears it by His grace, gladly obeys it, and willingly serves it.
(6) But our ass, which is now free from the work of the law, follows after the flesh which bears Christ; that is, the outward man is brought to the obedience of the inward will, in that by the spirit of the flesh we kill the business which by the law had prevailed and become mighty. But of this difference of law and grace we have said more elsewhere.
7 This is what St. Marcus writes in Cap. 11, 4, that the disciples found the bottle outside, standing at the crossroads; thus he indicates that the man, who is bound to the law but still stands outside at the crossroads, does not obey the law.
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But he was still bound by it and not yet released from it, nor brought to Christ through the preaching of the gospel, which was only fulfilled afterwards through the apostles, when they preached the gospel; so that they dissolved and brought to Christ all those who were of the Jews from eternity by the filling.
8 But that Marcus and Lucas write that the masters of the filling, who were standing there, said, "What do you do, that you take away the filling?" Luc. 19, 33, and the disciples answered, as Christ had commanded them, "The Lord has need of them": this means the cruel persecution of the Jews, so that they would oppose the apostles, so that they would not preach the gospel, and so that they would lead the Jewish people to Christ; for they wanted to be considered lords and masters of all the people. With this word the Lord also instructs the apostles and all teachers of the word that they must wait for the unbelievers to resist them fiercely, if they teach the truth and lead the people to Christ.
009 But again he strengtheneth them with the most powerful causes, that they should not be challenged. First of all, that he so contemptuously calls the great city nothing but a "speck that is before you," so that he leaves it neither name nor reputation. For he will not diligently say, Go to the city of Jerusalem; but saith, Go to the speck that is before you; as if he would say, Dearly beloved, return not to the name and renown of a thing; it seemeth to be a great city, but it is no more than a speck and a city. For it is not possible for him to preach God's word righteously who looks at people's persons and things' appearances. He will soon be deterred by many and great appearances, names, titles, dignity and authority. Christ takes all this out of their hearts by calling it a stain, and teaches through the evangelists that one should not pay attention to splendid words. Then, because people in general flatter themselves and seek favor with a splendid character, Christ teaches his disciples the contradiction, that they should know,
that all the world's splendor is against them, and therefore should not be surprised that their preaching does not please the most and most distinguished.
010 Secondly, that before they knew the least of it, he made it certain that they should find and have the filling, signifying that he had foreknown all things, and that he knew them which should believe and be led unto him. As if to say, Go ye, ye shall find: ye shall do no more than preach the word, and go and teach: but they that are taught are known unto me even now. Your word will solve and find those you never thought of. Therefore do not be afraid of persecution, because many will not hear you; those are certain who will hear and come to me, loosed by your word. For this reason, the apostles and ministers of the word must not worry any further, except to go, that is, to teach and preach, but for those who will hear, let God take care of them.
11 Thirdly: But to the persecutors and the unruly they can do no better than to say freely to them, "The Lord has need of them"; that is, we do not come from ourselves, nor do we do and conduct our work and business, but God's office, and do not lead people to ourselves, but to God; as we see that the apostles did. It is not necessary for them to quarrel with them, but to command the matter to God and only to stand firm on the word; so God gives the prosperity that those come of themselves who are to come. With this the apostles comforted themselves in the first place, that they knew how they did not do their thing; therefore they also desired that they should be respected and held as Christ's servants.
The procession means the whole being and life of the church, which in and with Christ goes from this world to the Father in the heavenly Jerusalem. Let us see this. First, the evangelist writes that he came near Jerusalem, to Bethphage, to the Mount of Olives: for Bethphage is on the Mount of Olives, as Bethany is on the side of the mountain; and is called "Bethania," as they say, a house of the
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mouth. This means the Christian church, which is a true house of the mouth, in which the living word of grace and the voice of salvation is preached, which in the past was silent in the synagogue, and in its place was taught the dead letter of the written law, which rather killed by sin, and was rather a word of death and sin.
So Christ comes to Bethphage, that is, to the house of living preaching, and not to the house of dead scripture. For from Christ's future the church begins, and the disciples are frequently sent forth to preach the gospel and to speak with a living voice of the word of life. By this approaching is signified the first future of Christ into the flesh to men, for it is a future of mercy and grace, which grace is signified by the olive trees; and the olive tree is the Christian church itself, as being fruitful of the oil of grace, since otherwise all that nature is able to do is desolate and unfruitful. From this future the Lord sends the apostles, and calls them to lead the filling of the burdened ass, as said above.
014 And when they have brought it, they put their garments thereon, and set him thereon; that is, they prepare the people for Christ, that he may rule them, and dwell therein, teaching that Christ must be obeyed unto salvation. But the garments are nothing else than the works, examples and virtue of the apostles, as can be seen from time to time in Scripture. So St. Paul teaches in this Sunday's epistle that we should put on Christ and the weapons of light, so that the garments are the good works with which the apostles and their successors should serve, not themselves, but the people, so that they form Christ in their audience and his kingdom.
15 The garments of the people spread on the way are the examples of the martyrs, especially the arch-fathers before Christ, with which the way of Christ's faithful is adorned by the preachers; as the apostle does Heb. 11, when he puts on the histories of the fathers.
016 But the olive branches and palm trees are the words taken from the Scriptures; for the Scriptures are full of words of grace, which
is signified by the oil tree, and also full of the word of the cross, which overcomes everything, and such cross is signified by the palm tree. That is, the Christian doctrine consists entirely in the two pieces, mortification of sin and justification of the spirit. For it is said that the palm tree gives way to no burden; so does the word of the cross and suffering. It is different with the oil tree, from which the dove brought a green branch into the box in the evening, Gen. 8, 11, namely, the word of the grace of God and forgiveness of sin.
(17) The people that go forth and follow, singing and praising, signify the joy of the church in the grace of Christ, in which the fathers and we all rejoice in Christ, praising and glorifying the Father of mercies on high. And now it is clear that all the people here mean the various offices of ministers and preachers; only the one ass shows the new people of the Lord Christ, on whom he enters heaven; for in the one ass is praised the unity, simplicity and strength of faith etc. From this it can be seen that both the epistle and the gospel of this Sunday are of the same mind; for in both it is indicated that we are on the way between the first and the other future of the Lord, that we walk honorably, put on and carry Christ, and put off the works of darkness.
18 Let this be said enough about the secret interpretation; now we want to come back to history. Christ, the king of the daughter of Zion, is pictured here, not in majesty, worldly splendor and power, as other worldly kings lead, but that he comes meekly. And this was done, that it might be fulfilled which was spoken by the prophet. Let us see both of these things.
19 First of all, it is known that in the Jewish land it was customary to ride on donkeys, just as we ride horses. So we read that David, Solomon, Balaam and others rode on donkeys, but horses were used in war. So sings Deborah Judg. 5, 9. 10.: "Praise the Lord, you who ride on beautiful donkeys." As if she wanted to say: You noblemen, princes and
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Lords, who govern their land and people; for it is fitting for such people to ride on beautiful donkeys. Item Cap. 10, 4: Jair had thirty sons who rode on thirty asses and had thirty cities. Therefore Christ also rode on a donkey's colt, but only on an ass that could carry a load, and he rode because he was poor, as the evangelist says.
(20) Now let us hold this future of Christ and the future of the law on Mount Sinai against one another as things repugnant to one another. For the law, as it is read in Exodus 19:18, 19, is given in a terrible form. The whole mountain of Sinai, says the Scripture, smoked, so that the Lord descended upon it in fire, and smoke went up like a furnace, and the whole mountain shook greatly, and the sound of the trumpets increased. With this terror the law's office is shown, as it only causes wrath, terrifies the conscience, brings all men under sin, and makes all the world guilty; for by the law comes knowledge of sin: for by the law we know how wretched, evil, and depraved we are, and what we have deserved, namely, death and hell. And although it thus disgraces us, it does not give us the ability to do what it requires, but only proves that we are sinners and condemned, and stirs up wrath in us. For the more a man endeavors to do the work of the law by his own efforts, the more grievously he falls away, unless he is first justified and helped. Such a conscience is found in every man who goes into himself and looks at his life, and his sins make him frightened and fleeting before God, as happened to the Jews in Exodus 20:18.
- so that such evil may be remedied and the law may be satisfied, our poor conscience satisfied and sin taken away from us, Christ is introduced here, that he comes in pure meekness: not, as the law, driving and demanding, but forgiving and giving to everyone, even to himself; for he himself says Matth. 5:17: "I have not come to abolish the law, but to fulfill it"; only that we also may become his asses and fillings, that we may carry him.
in firm faith, and put it on with good works. So he who has Christ has done enough for the law and is no longer troubled in conscience; but if his heart is still troubled, he does not yet have Christ; but to have Christ and to put him on is nothing else than to believe in him. But what shall you believe? You should believe that he is gentle and a helper who forgives sin and gives grace. But he that imagineth him otherwise, believeth not Christ: but he that believeth that he shall be such unto him, the same hath he assuredly. Whoever then has Christ for his Savior and for the forgiver of his sins, how can his conscience be fearful, and not rather joyful and glad forever? What law can grieve him, because Christ answers for him? That the Jews did not recognize this future of his in the flesh, Christ laments with tears when he weeps over Jerusalem this day, as St. Lucas Cap. 19, 42. says: "If you understood, you would consider on this your day what is for your peace"; that is, if you knew why I was coming and what I would bring, namely, peace, forgiveness of sins, freedom from the tyranny of the law; "but now it is hidden from your eyes." Oh, how many are still hiding today what serves for peace of heart, who do not know Christ, and yet presume to do enough and satisfy themselves not by faith in Christ, but by their own work, when there is no peace apart from Christ, the gentle King, who alone forgives sin.
22 And this is that the evangelist exhorts to preach, saying, Tell the daughter of Zion, Behold, thy King cometh unto thee meekly; as if to say, He cometh for thy good, for thy peace, salvation, and joy of heart: and because they believed it not, he prophesieth that it should be spoken and preached. So whoever believes that Christ comes in this way has him. O of strange preaching and of this time quite extinct! Consider every word. The little word "behold" is a word of joy and exhortation, and points to a thing for which one has waited long and anxiously.
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"Thy King", who destroys the tyrant of thy conscience, namely, the law, and rules thee in peace and sweetness, giving thee forgiveness of sins and power to perform the law. "Thine," that is, promised to thee, for whom thou hast waited, whom, laden with sins, thou hast called and sighed for. "He cometh," willingly, without thy merit, out of great love, for thou hast not brought him, nor ascended into heaven, nor deserved his future, but he hath left his own, and cometh to thee unworthy, who, under the constraint and dominion of the law, hast deserved nothing but punishment with many sins. "He comes to you, that is, for your good, in which you need him: he comes to seek your own, only to serve you and do you good; he comes not for himself, not to seek his own from you, as the law does; because you do not have what the law demands, therefore he comes to give you his own, and desires nothing from you, but that you alone may have your sins taken away from you and make yourself blessed.
23 Further, he comes to you "meekly," not restlessly, like Mount Sinai, but quietly and gently; he does not threaten, he does not punish, he does not avenge the transgression of the law. And that you believe this, he rides on a common donkey's colt, on a simple, innocent animal, which alone is sent to serve, so that you may be lured by the figure of his future, and learn to understand that he comes to serve you without your harm, only out of love. In him there is no terrible sign, he thunders, flashes and smokes - not, as in former times the mountain Sinai; for he has come to help, to give, to make blessed, to comfort and to give peace, not to frighten, to hunt or to desecrate. And therefore, as he appears in his future, so is he also in his heart. He could not walk more simple-mindedly, than sitting on a horse, on which no man had sat; therefore he abstained from the rattling chariot. He had clothes spread on the road, and the people went ahead and followed, not with weapons, but with shouting and rejoicing, so that nothing would ever be lacking to show meekness and gentleness.
(24) This joy and gladness of the future of the Lord was more clearly described by the prophet Zechariah, Cap. 9:9, than by the evangelist, when he says: "Daughter of Zion, rejoice greatly, and daughter of Jerusalem, exult; behold, thy King cometh unto thee, a righteous man and a helper, poor, and riding upon an ass, and upon a young colt of the ass." For when he exhorts to joy and rejoicing, he extols the gracious and lovely future to the poor sinners who are oppressed by the dominion of the law; which is also signified by the fact that he has set his entry from the Mount of Olives, as of the greatness of mercy and peace.
(25) The evangelist uses the word "gentle" alone, leaving the words "a righteous man and a helper" outside; for in the Hebrew language the word "poor" is very similar to the word "gentle" or "mild"; for the Hebrews call a man poor who is poor in spirit, humble, troubled, restless, and downcast; as all believers in Christ are commonly called in Scripture. For he is actually quite gentle and meek, who does not let himself be hurt by his neighbor other than when it happens to himself, and has mercy on him. The evangelist describes Christ as such a poor man, a man who is afflicted by our affliction, a man who is quite gentle, who comes alone afflicted with our affliction and is ready to help us with the most gentle love. Therefore, although the evangelist does not exactly use the words, he says as much in one word as in all three when he introduces Christ, that out of meekness he not only does not seek vengeance, nor press for the fulfillment of the law, but voluntarily has compassion on those who were afflicted with many sins under the law, and comes to them with a humble and sweet heart, that he may give them what they need, namely, grace and mercy. For when the prophet says "righteous," he does not mean, as is commonly said, one who judges sinners by his righteousness; but as Paul says, Rom. 3:26, a righteous man who makes righteous. "To you," says the pro-
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phet, he comes righteous, that he may make thee righteous, which thou hast been guilty of by the law. Therefore, in the old interpretation, the word "righteous" is translated "holy," namely, he who sanctifies by the anointing of his grace, so that the word "holy" indicates Christ, that is, the anointed one, and the word "beatifier" indicates Jesus by his own name. For this reason he will justify and save, because he is poor, has mercy on you, takes your misery to heart, thirsts for your salvation. And that means meek.
26 And from this we see how near is our salvation, how present and how great it is; for this coming in and this future endure to the end of the world. Woe unto us if we know not these things also, which are for our peace in this our time, which is the time of our visitation in so great mercy. Therefore let us walk uprightly in this day and in this way.
27 The evangelist therefore wanted to cite the testimony of the prophet, so that he would praise grace to us all the more highly (as befits a preacher of grace), so that he would show that Christ did not come for our merit, but "for the truth of God," as St. Paul says to the Romans, Cap. 15, 8. Paul speaks to the Romans Cap. 15, 8. "to confirm the promise of the fathers", which He alone had done and given them out of pure mercy; as the apostle writes to the Galatians Cap. 3, 18. writes: "God gave it freely to Abraham by promise." Therefore the evangelist does not praise our worthiness, but God's mercy and truth, who so long before us freely promised such things, and now has fulfilled them and given them to us, not that we are worthy of them, but that He is true.
- the last thing that the people sang, "Hosanna to the son of David," is taken away.
from the 118th Psalm v. 25. 26. where the prophet says: O Lord, make blessed! O Lord, make it prosperous! Blessed is he who comes in the name of the Lord! Which in Hebrew is thus: Ana adonai, hoschia na, ana adonai hazeliach na, baruch habba beschem adonai. Here again it is seen that the evangelist did not put it all, perhaps that the people did not pronounce it all so perfectly; for they added, "the Son of David," which is not in the Psalm, because they drew this verse to Christ, the Son of David, of whose seed they knew that their King and Messiah should come. But Hosanna, Hebrew hoschia na, comprehends in itself two words: I pray, make blessed, or, make salvation, until a beatific. But the people add, "to the Son of David," so that they may have the understanding: "O Lord, we beseech thee, grant that it may go well with this Son of David, our king; grant that his kingdom may prosper, and that he may reign happily. For it is an acclamation and congratulation of the people to the new kingdom of Christ; which also the following words indicate: "Blessed is he that cometh in the name of the Lord." This understanding is supported by the evangelist Marcus when he speaks Cap. 11, 9. 10.: "They cried out and said: Hosanna, blessed be the kingdom of David our father, which cometh in the name of the Lord. Hosanna in the highest!"
29 Therefore, we also call out and cry out daily in the mass: Hosanna in the highest! and pray that Christ would lead and govern his church salutary and happily in this day and progress. And let this be the voice, earnestness and diligence of all preachers in Christ's church, so that Christ may rule and reign happily, and that the devil and the works of darkness may come to evil. This is figured here and means by the service and cry of the people, amen.
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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 the same 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 on 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.
This gospel clearly tells about the last future of Christ. But what the signs are, Christ tells Matth. 24, 29. when he says: Sun and moon will lose their light, and the stars will fall from heaven, and the powers of the heavens will move. Now if these things are future, it is not in man's power to say much about them; for though these signs will be terrible, yet they will be accomplished in such a way that the last day will come sooner than it will be understood that these signs have been fulfilled, especially among the rash. For Christ says afterwards, v. 34: "Beware lest your hearts be troubled with eating and drinking, and with the cares of this life, and that day come upon you quickly; for as a snare it shall come upon all them that dwell on the earth." Therefore, even though they see these signs and hear that they are signs of the last day, they will not believe them, but will think that the last day will not come for a long time. This is what we want to prove.
- to the first, which is already said, the day will come suddenly, like a snare. In addition, Christ says Luc. 17, 24. ff: "As the lightning flashes from heaven above, and shines on everything under heaven, so shall the Son of Man's day be.
be. And as it was in the days of Noah, so shall it be in the days of the Son of man: they did eat, they drank, they let themselves go, until the day that Noah entered into the ark, and the flood came, and destroyed them all. The same as it happened in the days of Lot: they ate, they drank, they bought, they sold, they planted, they built. But on the day Lot went out of Sodom, it rained fire and brimstone from heaven and destroyed them all. In the same way it will happen when the Son of Man is revealed. This is also what happened in the last destruction of Jerusalem, when the Jews did not believe so many signs and wonders told by Josephus that the day of their destruction was at hand, but understood and interpreted everything from the opposite. So also St. Paul writes 1 Thess. 5, 2. 3.: "The day of the Lord will come like a thief in the night. For when they shall say, it is peace, it hath no speed, destruction shall quickly overtake them." And St. Peter 2 Ep. 3, 3. ff. has previously proclaimed these unbelievers and imprudents, when he says: "Know ye that in the last days shall come scoffers, walking after their own lusts, saying, Where is the promise of his future? For after the
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When 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 noise, and the elements will melt with fervent heat, and the earth and the works that are therein will be burned up.
(3) In a word, the wicked have never been persuaded to believe that their doom is so near; that the word of the 55th Psalm, v. 24, may stand: "The bloodthirsty and the guileful shall not bring their life to the half. For they are always safe, and never fear; therefore their hour cometh suddenly and unawares."
And on earth the peoples will be in great distress, and the sea and the rivers will roar. And men shall faint for fear and waiting of the things which shall come upon the whole earth. For even the powers of the heavens will be moved.
(4) The affliction, anguish, and trembling are here implied. But the word "with distress" is applied to the nations, not to the roaring of the sea and the rivers; for Christ wants to indicate the distress, anguish and despair that the nations will suffer in their souls when they are in anguish and distress. As if to say, The nations of the earth shall be afflicted and distressed for fear of their souls; whether it be for the fear of signs, or for the terror of an evil conscience. And I am truly very anxious that this evil should not have long since prevailed on earth here and there; for it is not to be supposed that all peoples will feel this; otherwise there would be no one to ridicule these signs, since there will be such people as we have said. For there are many people who are afflicted with such fear and waiting, and become almost senseless.
5 After this the roaring of the sea and the rivers is said as much as when the sea and the rivers roar and the people will pine away etc. as Erasmus interprets it. Not that all men will pine away, but only some, who will pine away from
The other will be a sign, which at the same time will bear the present punishment of their sins, and testify that others should also encounter the same. What the roaring of the sea and the rivers will be, we cannot really say, because we are not prophets. And here, in the Latin translation, the word "of things" is omitted, and thus should read, "for fear and waiting of things to come upon the whole world." Not that fear and dread shall come upon the whole world, but upon them only which shall be a sign: for they shall be afraid of the things which shall come upon the whole world, while the rest shall be safe, and shall play and laugh.
(6) Some think that the "powers of the heavens" are the angels; but it is better that we understand it in a simple way from the visible heavens, namely, that not only earthquakes and a roaring of the sea and the rivers, but also a vain confusion of the air and a disruption of the heavens and the upper elements will take place; as St. Gregory writes here: Because everything is to be accomplished, before the end of the world everything must be disrupted: the nations by war and rebellion, the people by fear, the earth by earthquakes, the waters by roaring, the air by pestilence, the sun by darkness, likewise the moon, the stars by falling; thus also the heavens themselves by their movement. For these signs should ever be visible and sensitive; for how else would they be signs? For the angels are not visible, therefore we understand the visible heavens. But how it will be with their movement, experience must teach. Notice, Christ does not say badly, the heavens, but the "powers of the heavens", according to the custom of the Scriptures; as we read in Gen. 1, 7. that the heavens are called the best; therefore the best, power and ability are attributed to the heavens before other things. And is spoken after the manner of the Hebrew language, the powers of the heavens, that is, the firm or mighty heavens. The heavens are the power of the world, without which the world would be chaos and eternal darkness; for everything that happens and is done in the world is the power of the heavens.
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than is done by motion and light, that is, by the rule of the heavens, just as among men those who rule over others are called mighty and powerful, because their subjects are ruled by their commandment and will.
Then they will see the Son of Man coming in a cloud with power and great glory.
7 Christ says emphatically: "They will see the Son of Man coming"; which is more said than if he said: Then the Son of Man will come etc. So that he wants to indicate that this future will happen obviously, as the first future was so completely hidden that it had to be announced to the shepherds by the angels from heaven. But the last future will not be announced by anyone, but will be seen by all creatures in all places. And as the former was done in contempt and lowliness, so shall this be kept in great honor and glory; as it is written, Revelation 1:7, "Every eye shall see him"; Matthew 24:31, adding, "And he shall send his angels with a great trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other." This is the day of which St. Paul writes 1 Cor. 4:5: "The Lord shall bring to light that which is hid in darkness, and shall make manifest the counsel of the heart." Then all things shall be made manifest in all, and "all kindreds of the earth shall howl." But especially he describes the last future in the prophet Zephaniah Cap. 1, 14. 15. 16.: "When the cry of the day of the LORD shall come, then shall the mighty cry bitterly." (These are the mighty or tyrants like Nimrod.) "For that day is a day of wrath, a day of tribulation and anguish, a day of weather and tempest, a day of darkness and gloom, a day of clouds and mists, a day of trumpets and drums." See how the prophet prophesies the day of the Lord.
But when these things begin to take place, look up and lift up your heads, for your redemption is drawing near.
What does he want to say with that? Dear, who may rejoice in such a grim future? Who can grasp and understand this? But this is said to those who are Christians, who in this life are pressed with many evils, and desire with one accord to be delivered from sins and all evils; as we pray in the Lord's Prayer, Come thy kingdom; deliver us from evil. For if we say this prayer from the heart, we must surely rejoice in all these terrible signs; for that which we have desired is coming, therefore we should desire and love this future of Christ most, if we would be delivered from sins and all evil; for he ever says, "Your redemption draws near." But those who fear and do not want that day to come, what else do they do when they pray: Come your kingdom; deliver us from evil, but to accuse themselves and fight against themselves? For what does redemption mean? Who would not like to be redeemed? Thus St. Paul says 2 Tim. 4, 8: "He will give the crown of righteousness, not to me only, but also to all who love his appearing"; and to Tito 2, 13: "And wait for the blessed hope and appearing of the glory of the great God"; item Luc. 12, 36. Christ says: "Be like men who wait for their Lord."
(9) Therefore let us take care that we do not have in us a hatred or a fear of the last day, for such a fear is quite damnable and belongs to the reprobate, the hardened and the rash, for the iron forehead of these must be broken by such terrible fear. For just as this day will bring the greatest security and joy to the pious, so it will bring an unpleasant terror to the wicked. Just as now in this life the truth is sweet and pleasant to the pious, but abhorrent to the wicked. Yea, sayest thou, I would gladly desire the latter day, if I were pious and without sin. Answer: If you are afraid of the last day, if you tremble before it and wish it not to come, you will not be rid of sin, and if you are afraid of it for a thousand years, for the damned in hell will not be able to escape it.
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They will not be saved by it, even if they tremble forever before that day; indeed, this fear increases your sin more and more, and prevents you from being without sin, even if you do everything that you always think is enough for your sin.
(10) Therefore, if you desire to be saved from sins, desire it more and more, and God would have you desire it until you shed tears over it and fear in the desire until death. For no one is better prepared for the last day than he who has a desire to be free from sins. And this is what the last day will bring about, whose work will fulfill your desire. Christ could not have modeled this day more sweetly for us than by saying that it is our "redemption. And thereby entices us to joy, by a lovely likeness of the blossoming trees. Therefore see that you do not make Christ a liar, who calls the last day your salvation; and do not ever think that he deceives you, who calls you to look and lift up your head in it, since your sin and all the evils of this life have bent you over and weighed you down until this day. St. Paul writes about this in Romans 8:23: "We also long for the adoption of children in ourselves, and wait for the redemption of our bodies." See how the apostle sighs and desires to be accepted into the adoption of God and waits for his redemption; he does not let himself think that he has already attained it.
(11) Therefore, we are to avoid and forsake the fear and hatred of the last day with all earnestness, and make a point of earnestly desiring to be saved from sins; if we do this, we will not only be able to be sure, but also to look forward to the last day with joy. Therefore see that thou deceive not thyself, saying that thou desirest the last day, when thou shalt have no more sin; when therefore thou fearest that day: not that thou hast sin, but that thou canst no longer sin, when the last day shall cut off thy opportunity to sin. This evil and deceitful fear thou shalt not suffer in thyself, lest the light that is in thee be darkness: for if thou from thine heart
sin, you will rejoice gladly in the last day, when your desire will be fulfilled.
(12) Therefore Christ teaches us rightly in these words that we should rather rejoice and be glad when we see that the last day is near. This is what he says to teach those who are afraid out of pusillanimity, even if they are otherwise pious, when he says that they should look and lift up their heads, so that they do not bow down their heads in fear and sadness. As he also speaks shortly before Matth. 24, 6.: "You will hear wars and cries of wars; watch and do not be afraid." At the end of the world, when all sins have taken over and love has grown cold, it will be very dangerous to live among people, and this confusion of sins will be followed by an even worse confusion of punishment and evil, war, famine, pestilence and disruption of all things. Dear, who would not wish for an end to this evil? Therefore Christ comforts His own who would live at that time, that is, those who pray for deliverance from sins and all evil, and promises them that their salvation is near. So it will happen strangely, when other people faint from fear, that these live in hope and joy, and that they hope and desire what those fear and shun, completely contrary to each other; just as before they kept themselves in sin and piety, because those clung to sin and loved it, but these hated sin.
- From this you may see how few there are who pray the Lord's Prayer correctly and desire that God's kingdom come and that they be redeemed from all evil, since there are so few who do not want the last day to never come, and because they do not see this damned and ungodly fear, that is, the great beam in their eyes, and, as they think, do much good to help themselves from sins, yet with their actions they make themselves more and more unskilled for that day. Therefore, if you cannot overcome this fear of the last day in your heart, so that you cannot wish for the last day to come, then wish that you may wish for it; pray that you may pray; pray that you may pray; pray that you may pray; pray that you may pray.
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that thou mayest desire; and despair not, but be deceived, that thou art so weak as to fear thy salvation, and doubt not that God will hear thee, as he hath promised thee Luc. 11:10.He that asketh receiveth, he that seeketh findeth, and to him that knocketh it shall be opened"; and be comforted that others also desire such things and ask for you, and be sure that this fear must be quenched in you, or you must be eternally damned; for it is a sin against the Holy Spirit to resist grace and your salvation, and to defend sin, which will not let it be quenched.
And he told them the same thing: "Look at the fig tree, and all the trees, when they now shoot out, look at them and know that summer is near. So you also, when you see all these things happening, know that the kingdom of God is near.
(14) This is a lovely likeness of spring and summer, when everything blossoms and grows green, which the Lord sets before us, that we may learn from it to desire the last day with great joy. For he saith not, For hell and damnation are at hand, but the kingdom of God: that he may teach us to lift up our heads unto the good things of the last day, which we shall desire, if we have borne desire, that we may be saved from our sins. Therefore we should long for the kingdom of God, and pray that the last day may come, or at least pray that we may desire it with all our might. For it is most necessary that the day should not seize us with the damned, that we should gape at it and fear it, if we cannot escape it; but that we should love the day and desire it.
Verily I say to you, this generation will not pass away until all this happens.
(15) That Christ may give us a lasting confidence, he assures us with two promises. As if to say, "This will surely come to pass, so that your hope may not be shaken, and you may believe that your salvation is complete.
I say to you that everything will be fulfilled before the generation of the Jews passes away, because it will be fulfilled at the time when the generation of the Jews is still alive, at which time I tell you this: not that the Jews should experience the last day, but their descendants. But Christ's words sounded as if everything he had proclaimed was to be fulfilled before the people of that time should pass away. And therefore all things of which Christ speaks must be referred to that generation, and not to the last day; that all things which were foretold of that generation should come to pass while that generation lasted. And this opinion, methinks, is the plainest, and according to the language of Scripture; but I leave others their opinion, who know better. But what follows is to be understood both of the desolation of the Jewish land and of the last day.
Heaven and earth will pass away, but my words will not pass away.
(16) Some are angry as to how the heavens and the earth will pass away, that is, they say, not according to their nature, but according to their form; as if the words of Christ were not clear enough. For Christ, as the Greek word reads, does not say they will pass away or become nothing; but, they will go away, that is, they will be changed. As St. Paul says in 2 Ep. 3, 7: "The heavens now and the earth are spared by his word, that they should be kept for fire." And then v. 10, 13: "The day of the Lord will come, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat, and the earth and the works that are therein will be burned up. But we wait for a new heaven, and a new earth, according to his promise, wherein dwelleth righteousness." Item in the Epistle to the Hebrews Cap. 1, 10. 11. 12. from the 102nd Psalm V. 26. ff: "The heavens are the work of your hands. They shall pass away, but thou shalt remain; and they shall all pass away, as a garment, and as a vesture shalt thou change them, and they shall be changed." And the prophet Isaiah cap. 30, 26.
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has announced this transformation before, when he says: "And the moon's light will be like the sun's light, and the sun's light will be seven times brighter than now, when the Lord will bind up the hurt of his people, and heal their wounds." And in 65. cap. V. 17. 18.: "Behold, I will create new heavens and a new earth, and they shall remember the former things no more, neither shall they take them to heart: but they shall rejoice and be glad for ever.
be above that which I create." Therefore all things shall be changed: but the words of Christ shall not be changed: for they are true and faithful for ever. This is what Christ says, that he may strengthen our faith which trusts in his word, namely, that all these things shall come to pass, that we may then lift up our heads, and rejoice that the promised redemption is certainly present, when we shall be delivered from all evil of sins and punishments, amen.
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.
When John heard the works of Christ in prison, he sent two of his disciples and said to him, "Are you the one who is to come, or should we wait for someone else?
Here many have different opinion of John. St. Ambrose thinks that John did not ask out of doubt or ignorance, but out of Christian opinion: Whether the great Son of God would die for men? St. Jerome, with whom Gregory agrees, writes that John asked: "Would Christ also go to hell for the damned, as he went for living men? And I think that this opinion cannot be rejected, because St. Peter 1. Ep. 3, 18. 19. 20. clearly says: Christ was killed and sacrificed for us; in the same he went to hell.
I preached to the spirits in prison who did not believe in the days of Noah when the ark was being prepared.
The other opinion is that of St. Chrysostom, with whom we now agree. He writes that John knew for certain that he was the Christ for whom they were waiting that he should come, for he had learned this when he heard the voice of the Father, Matth. 3, 17: "This is my beloved Son, in whom I am well pleased. And had pointed to him with his finger that he was the Lamb of God who bears the sin of the world. Joh. 1, 36. And God had said to him, "On whom thou shalt see the Spirit descending, and abiding on him, the same is he that baptizeth with the Holy Ghost and with fire," as Joh. 1 is widely described. Therefore he sent his disciples to Christ, not that he knew it.
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but that his disciples might know for certain how Christ stood. For although he had told them and the people much about Christ, at that time they did not think more highly of Christ than they did of John; but it grieved them that Christ baptized and that many came to him, as John 3:25, 26. "There arose a question among the disciples of John, with the Jews, concerning cleansing," that is, baptism, "and they came," that is, the disciples with the Jews, to stir up this question, "unto John, and said unto him, Master, he that was with thee beyond Jordan, of whom thou testifiedst, behold, he baptizeth, and every man cometh unto him." Then John quieted them with many words, and pointed them away from himself to Christ, saying in v. 30: "He must increase, but I must decrease"; and he told them much more about Christ, the Son of God. But since they would not be moved by this, because Christ had not yet done a sign, he finally commands his disciples, whom he had taught with words until then, when he was put in prison and heard the works of Christ, that they should now go to Christ himself, and see his words and works, and ask him. Therefore also the words are, as if he said of many, "Or shall we wait for another?" that it is spoken of many, that is, in the person of the disciples and of the Jews. And Christ acts his words and works in such a way that he teaches the disciples more than John. "What ye see and hear," saith he; and, "Blessed is he that taketh not offense at me."
3 Thus, St. John does not want to subject his disciples and the people to his power with his faithful service, but to Christ, so that they will not cling to him superstitiously after his death and let Christ go. He wants to do this most powerfully with Christ's own words, works and reputation. To this end, he does not demand this of Christ as his forerunner, who would rather have been like him, but as a humble servant; because he knew that Christ knew everything that each one lacked, he puts forward his request quite modestly in one question, so that he also showed by this modesty that Christ was greater than he.
himself. Thus he cares for his disciples, so that it would not look as if he wanted to meet Christ, who knew everything, with impetuosity. If St. Ambrose, through the Christian opinion of John, understood his modesty towards Christ and his care for the disciples, he was right. Therefore he says: "When he heard the works, that is, the miracles, of Christ.
4 For he thought that this would be the most convenient time in which he could point his disciples to Christ, whom he would not move by the testimony he gave to Christ, and they themselves were also more angry at Christ's baptism and preaching, out of zeal for their master John.
(5) Then you see that John did not want to suddenly push his disciples away and leave them, but that he bore their ignorance and weakness until they gradually, out of love for themselves, moved by the works of Christ, left him and followed Christ. For it is difficult when an old opinion, especially of the common people, is to be hurriedly abandoned and eradicated; for if one wants to do this by force and suddenly, it cannot fail, it must become worse. In the same way, Christ himself did not teach his disciples all at once, nor did he do all at once, but tolerated their great ignorance until he gradually set them right.
6 From this we see why John asks the disciples, "Are you the one who is to come, or are we waiting for another? And that I speak my opinion here, it seems to me that when he says: "or do we wait for another?" he wants to indicate that his disciples and the Jews believed him when he said Joh. 1, 27.He that cometh after me is greater than I, that I am not worthy to loose the laces of his shoes"; but that they believed not that Jesus should be the greater, and thought that there should be another that should come; wherefore they were first persuaded, because John had much greater name and reputation among great and small than Christ. Therefore they could not understand John's word "of the greater" who was to come, because of their weakness and lack of understanding.
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They did not rhyme with Christ because of their knowledge. Secondly, because they, with their carnal mind, thought that he who was to come would go forth in great glory, with great splendor of the world: since they did not see this in Christ, they hovered between heaven and earth, thinking that John's word was true, but it did not rhyme with Christ. For the earthly and worldly thoughts of Christ sat deep in the hearts of all the Jews, so that it was difficult for them if they should learn to understand it spiritually.
(7) That this is so, Christ confirms, when he strikes down their carnal mind, saying, "Blessed is he that is not offended in me. For they had indeed been offended at him, as can be seen from their question about cleansing, of which we said above. They could well let John praise him, testifying of him as of a pious and holy man; but that he was the one whom John proclaimed, that he should come after him, this they did not understand, but were offended at his poverty and lowliness, which seemed to them to be quite at variance with the glorious, high word of John. Therefore, when John hears the works of Christ, he hopes that they will be strengthened by them, and so he sends them to him.
And JEsus answered and said unto them: Go ye, and declare unto John the things which ye 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 that is not offended in me.
8 Christ answers not only with words but also with works, and takes special care that no one says anything about him or thinks anything about him without works or before works. After that, when he had shown them the works, he finally confesses and answers with words that he is the one they were waiting for.
(9) But these things are not well spoken, when he saith, Blessed is he that taketh not offense at me. If he were not the one who was to come, he would not call blessed those who received him and did not take offense at him.
As if he wanted to say: I am the one you are looking for, but I appear in such a bad form that you must take care that you do not get angry with me, because that would be unbelief. So that at the same time he shows that he who can make himself famous by works, so that it is known who he is, does not need many and great words. For so we do in general, that we speak of ourselves with few words, when we have many works in us; and this is fitting for a great and noble mind. Again, Solomon says Proverbs 14:23, "Where words are used, there is want," for even the rabble believe little those who speak much of themselves; so that it has become a proverb: Self-praise stinks. That Christ therefore might avoid such things, and teach that we should avoid them, and that he might well awaken their faith, he set before them many and clear works, but few and obscure words.
(10) Therefore he answered them with dark words, that he might keep the manner of speaking of the Scriptures, wherein we read that God always used such appearances and visions from without, as they were from within, to whom they came. Thus Christ presents Himself as a stranger to the disciples who went to Emmaus, because they did not recognize Him inwardly; and to Mary Magdalene He appeared in the form of the gardener; and Mount Sinai was terrible to the Jews from without, because they feared and did not love the law inwardly; thus, the covering of Moses signifies the blindness of their heart; and the like is found much in Scripture. So, because Christ was contemptible and unknown before the disciples of John, he also speaks to them with dark words, and paints with them the mind of those who were angry with him.
(11) But since almost all Scripture is in the right knowledge of the law and the gospel, and John and Christ here give us good opportunity to speak of them, let us also say a little of them, that we may hereafter understand all the gospels the better; and let us see what the law and the gospel are, how they are distinguished, and what they accomplish. Christ says here in the sixth place: "The poor have the gospel preached to them"; so that if we do not know what the gospel is, we will not know what it is.
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we cannot consider this a great miracle.
(12) All law, most of all God's law, is a word of wrath, a power of sin, a law of death. This is what you must understand: Since man is corrupted by the fall and inclined to all evil, as Scripture says Genesis 6:5, no law can compel him or heal him, so that he should not be inclined to all evil. Therefore, where a law is given to him, as often as it happens, he is immediately hostile to the law according to his depraved nature; he would that there were no law, and that he might do what he desires; as we all experience this in ourselves. Whether by outward punishment and threat of hell, or by outward promise of the law and heaven, we do what the law commands, we would rather there were no punishment, and that we were allowed to do nothing, but that God would give us all good freely. Therefore we can never love and do the law from the heart and in vain, as we love the opposite of the law from the heart. As if you ask a fornicator why he commits fornication, he can answer nothing but because it pleases him and because he loves shameful pleasure; for he does not do it because of anyone's promise or fear of punishment, but voluntarily and freely, merely for the love of pleasure.
Thou shalt not find such a desire for the law in any man: for there is none that doeth good because it pleaseth him, or because he hath a desire for the law; but because he feareth the present and future punishment, or because he hopeth for a present or future reward. But all of these serve for reward; inwardly they are hostile to the law and love sin, and would do so unashamedly even if they did not fear punishment; in addition, with their imaginary works, which they do not do out of a pure heart, they do not seek what is God's, but their own, and do not serve God as pious children to their father, but want to reconcile him as a judge with forced works.
14 This inward hatred of the law is very deep in the heart of man, but it would not be so great if the law were not there,
That is, it would not be recognized, but man would sin against the law without fear and ignorance. But now that the law is revealed and known, immediately the desire that is hindered and forced against its will must also hate the law that forbids and hurts man; and so it happens that the desire, when it is hindered, becomes unwilling, grows and increases. This is what St. Paul says: "The law increases sin," Rom. 5:20. Thus the law is the power of sin, because it strengthens and increases sin; and therefore it is called a law of death, because it kills by making sin greater. Item, it is called a word of wrath; for it casts the guilty conscience under God's wrath, accusing and convicting it; for by the law not only is sin revealed, but we are also found to love sin and to hate righteousness, as the antithesis of sin.
(15) And so the law teaches man who he is, that he is ungodly and an enemy of God, because he not only does not love God's law, which is good, holy and just, from the heart, but also hates it, and would that there were no God or law, so that he might live freely according to his desires. And so it is rightly said, "All men are liars"; for they are hostile and contrary to the truth of God. But some of the scholars of Christ, who follow philosophy, do not believe this; they may have a good opinion and be guided by natural reason, but they understand neither their deep inward wickedness nor the law.
016 But the gospel is a word of grace, life, and salvation, a word of righteousness and peace, and is contrary to the law, and yet agrees very well with the law; for it is called in the German language a joyful fable and proclamation; as it is written, Rom. 10:15, "How sweet are the feet of them that proclaim peace, that proclaim good." For in the gospel is revealed another lust and desire, which is contrary to that, namely, the love and grace of the Holy Spirit, which heals the corrupt nature and teaches man to do good; for he now gladly does it, and
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has his pleasure in the law, to which he was previously an enemy.
17 In the Gospel we read nothing but good deeds; there no one is killed, beaten, or dealt with evil, but all people who were evil are made better, and Christ is dear and pleasing to all the people. Again, in the law, how often were the Jews smitten in the wilderness? There everything is frightened and evil done; for it is not read that Moses healed anyone, as Aaron indeed did once; therefore they were also angry with Mosiah and often wanted to stone him. All this is because the gospel is a word of grace, in which forgiveness of sin is proclaimed, and how we can fulfill the law; namely, whoever feels that he is hostile to the law (as all men are certainly hostile to it), and feels his sin in his conscience, let him hear and believe, and call on Jesus Christ the Savior. By faith one deserves to receive the Holy Spirit; when he has it, he loves the law and hates the sin that is contrary to the law, and thus becomes righteous before God. This is why Paul praises faith in Christ everywhere, Rom. 1, 17: "The righteous lives by faith. Why? Because faith in Christ immediately obtains the Holy Spirit, who pours out the love of God into our hearts, Rom. 5, 5. Then man begins to love the law and to hate the rest of sin. Just as the law increases sin, so the gospel increases righteousness. The gospel gives what the law demands. Thus says St. Augustine, in his book of the spirit and the letter: The law of faith obtains what the law of works commands. This is that the law threatens, but it does not help, but oppresses; and the hands of Moses are heavy, for he cannot make anyone righteous; but he does no more than make man more guilty, and makes him hostile to the law. But the gospel helps and shares with us the works of Christ.
18 So, in this gospel is shown the power and work of the gospel, when Christ says: "The blind see, the lame walk, the lepers are cleansed, and the blind are healed.
the deaf hear, the dead rise"; for in these five benefits of Christ are comprehended all the benefits of the gospel. But why, you may ask, does this happen in five pieces? Because the rational soul of man, which alone may count, lives and works in man through five senses, as Augustine significantly indicates in the book of the ten virgins. From this it follows that the office of the law is to make sinners, reprobate, guilty, poor, sorrowful, and afflicted, and wholly to burden the conscience with sins; again, the office of the gospel is to make righteous, wholesome, blessed, happy, and quiet men, and to satisfy and relieve the conscience. This is what Isaiah Cap. 9:4 says: "Thou hast overcome the rod of his shoulder, and the yoke of his burden, and the scepter of his driver, as in the days of Midian"; that is, thou hast fulfilled the law that weighed us down.
(19) From this it follows that whoever still has a sad and evil conscience after the fulfillment of the law knows neither Christ nor the gospel. For it is impossible for the soul of man to be sorrowful who truly believes in Christ and knows the gospel; for the gospel is a sweet and good message, proclaiming nothing but goodness, given to us unworthy sinners in Christ, and whoever believes this receives the Spirit of the Father and becomes joyful.
20 For this reason, those who seek peace of conscience through works, pilgrimages, indulgences, and the like, when there is no other way but faith in Christ preached through the gospel, resist the gospel fiercely; so also the law has many false teachers, who do not point people to the gospel, as John did, but torture the poor people with works alone. It is also difficult and unfamiliar for the people to believe in Christ and to seek peace through faith alone; that is why it takes so much work here before the disciples of John learn to recognize Christ. Just as in our time there are many preachers of fables who teach people only works and laws, but never faith.
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It happens that such people, who are used to works, hardly accept faith.
From all of the above, it is easy to understand that Christ says in the sixth place: "The gospel is preached to the poor"; that the gospel, that is, the benefits of God in Christ, is not preached to the rich, the powerful, the wise, but to the poor. And does the word "gospel" that works in the poor, according to the understanding of the letter, mean, as Isaiah saith Cap. 61, 1: "He hath sent me to preach the gospel to the poor." By the "poor" here is not only understood those who are poor in goods, but also all who are oppressed, afflicted, miserable, sad, humiliated; to which affliction the poor people are commonly subjected; for so it also reads in Hebrew: to preach the gospel to the poor, Isaiah 61, 1. 61, 1. Accordingly, the blind, the deaf, the lame, the lepers, the dead, and in general all who need the benefits of Christ, especially grace and forgiveness of sins, are counted among the poor. For "he fills the hungry with good things, and leaves the rich empty", Luc. 1, 53. In these words Christ gives the reason why his benefits are not given to the great and rich according to the custom of the world. Therefore, he says, I am sent to teach that my benefits should be given only to the poor; therefore I make the blind to see, the deaf to hear, the lepers to be clean, and the sinners to be saved.
(22) In this way Christ also touches and punishes the disciples of John and the fleshly mind of all the Jews, who hoped that he would come with great splendor and worldly glory, because John called him "great"; who thought that Christ, like other princes and great lords, would come in purple and gold, with armed hands, and subdue the people with power and might. These same princes and lords, because they need human help, attach themselves to the rich, the strong, and the worldly, with whose help they accomplish their plans. But the poor, the blind, the lame, the lepers, and all that is despised and worthless, they have
Neither science nor care, as those who are not fit for their courts and business. For those who wear soft garments are in the houses of kings, as follows.
(23) And if the will of Christ and the ministry of his gospel is to minister only to the poor and afflicted, it is necessary that all who lift up their eyes and lift up their eyelids, as it is written, Prov. 30:13, should be offended at him; these are they who seek only Christ and his gospel, which is great in the sight of men, as were the disciples of John, to whom the Lord says, "Blessed is he who does not offend at me. For because they imagined that Christ would come with glory and power, they did not believe that he would be the one who walks among the poor fishermen, and has to do only with the blind, the deaf, and other infirm people, yes, with tax collectors and sinners, and so shows nothing at all that they were waiting for him.
(24) And in this is the meaning of this whole gospel, and the whole cause of the unbelief of the Jews, that Christ should appear in so low a form, which was quite unlike the great testimony of John done by him. For this reason John sends his disciples to Christ, and for this reason Christ sends them again to John, after he first showed them his works and gave them a faithful admonition, so that he would keep them from being offended by his lowly stature.
(25) There are also many at this time who take offense at the word of Christ, especially those who consider only the high and glorious, and pay no attention to the poor and afflicted. Then those who presume to satisfy and justify themselves by their own powers and works; or those who, because of their senseless hardness, are neither poor nor afflicted, and therefore are not worthy of the gospel or its benefits. For the gospel does all things, if we believe it: it comforts the afflicted, it raises up the downhearted, it strengthens the fainthearted, and it takes away all sickness of soul. All other works are works of presumption and despair. Follow on:
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And as they went, Jesus began to say of John unto the people, Why went ye out into the wilderness to see? Did ye desire to see a reed which the wind winnoweth to and fro? Or what did you go 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? Did you want to see a prophet? Yes, I tell you, he is more than a prophet. He it is of whom it is written, Behold, I send my angel before thy face, which shall prepare thy way before thee.
(26) To a simple mind of the above words it is to be noted that Christ praises John so highly for this reason, that he might continue in his pretension that one should not be offended at him; for we have said above how in such great danger of unbelief the Jews stood over this figure of Christ, when they saw Christ walking in poverty and humility. For this reason he praises John, so that he might bring their faith to himself. For John had testified to them beforehand that Christ was the Lamb of God, and that he was the greater to come after him; so that everything depended on his testimony. For if they believed John's testimony, they already had Christ; but if they did not believe him, neither had they Christ. But this faith of theirs was opposed, as mentioned above, by the poor and insignificant person and nature of Christ. Now to the text.
27 Christ first praises John for his steadfastness, saying that he is not like a reed that the wind tosses. As if he said, "You went out into the wilderness to see John and hear his testimony; now you know of whom he testified, that is, of me. Why then do you not believe him? Why do you not accept me, because he gives me such clear and obvious testimony? Why do you take offense at me? Do you think that John will ever say anything else than what he said? Do you think that he will be changed for your sake by the wind of inconstancy, just as you now and then change him?
Are you driven by the wind of your opinions, suspicion and unbelief? If you are an unstable reed, you must not think that he will likewise depart from your unstableness, and show you another than me, the true Messiah, in whom you hope according to your carnal mind. I am present here, of whom John testified, and you despise me and wait for another with uncertain suspicion.
28 With the praise of John's steadfastness, Christ so finely punishes their unsteadiness of heart that they were not moved by John's certain testimony to believe his certain presence. And by drawing the disciples of John so sweetly and kindly to faith in him from the danger of distress, he speaks and does everything to make everyone blessed.
29 Secondly, Christ also praises the sternness of John's life against the softness of the court flatterers, which compares well with one another. For as constancy is not frightened by the adversaries to give way to them; so severity is not driven away by the smooth words of the flatterers. These two virtues are both good for a faithful witness of the truth. Thus Christ would say, Ye went out to see and to hear John, and, behold, ye have seen and heard him; but why believe ye not? Do you think that he will preach less to you about me, which is pleasing to you? You do not like my form and nature in which I appear to you, and that is why you do not believe John and are angry with me; but your thoughts are set on another, who is to come to you in a different form from me, with glorious royal splendor; that would be a Christ for you, such a one you desire according to your soft and carnal mind, and if John would give you testimony of such a one, and speak what you like to hear, you would be satisfied. That would be a dear friendly John to you, if he spoke after your mouth; but he would also be a false witness against me. But now, as he is roughly clothed, so is his word rough and harsh to you, because he testifies of me,
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Whose form angers you, is hard and terrible in your eyes.
30 Again, take heed how Christ, under the praise of John's hard life, punishes his disciples' soft and effeminate mind and opinion of Christ's temporal and worldly future, and yet at the same time stirs them up to a spiritual and constant faith in him, through John's testimony.
Third, Christ commends John for his worthiness, that though they would not turn to his constancy and hard life, yet they were moved by the worthiness of his ministry. This is the meaning of Christ's words: "You disciples of John believe that John is a prophet, but you will not believe in me because of his testimony, because you think that he speaks of someone other than me, who will come as you would like. But I tell you, John is not only a prophet in this way, but he is more than a prophet; for he does not prophesy of me as of one who is to come, but shows me present to you. Therefore you have no reason to turn your angry and fleeting thoughts to anything but me: John prophesieth unto you of no other, but of me whom he hath pointed out with his finger.
32 Again, notice how Christ strikes their hearts. For they could well believe John, and yet they pretended to excuse their anger, saying that they could not accept Christ because John, as a prophet, spoke of him as the one to come, thinking that John either spoke of another, or that he would come in a different form than Christ. Thus, Christ everywhere obstructs the excuses of their unbelief, and leaves them no excuse to make up for not believing in him. Therefore, he says, you must not wait for another, neither for him who is coming in a more acceptable form than I, nor for him who is coming after me; but I am the one whom John proclaimed to be coming, because he is an angel, that is, a messenger sent before me, not to proclaim my future first, but to prepare my way.
33 And it is to be noted that Christ so often repeats the words, "Why did you go out into the wilderness?" that he thereby hits the letter that kills; how they only went out with the body into the bodily wilderness to John, to whom they also should have gone out in the spirit, that is, with the mind and will, and should have left behind the fleshly imagination of the future Messiah, which is annoying, and cannot accept the testimony of John, nor let Christ prepare the way in them. That is enough of the Historia.
Of the secret meaning of John and Christ.
Although John and Christ are not now bodily in the church, their ministry is still being performed by the priests, no less than they performed it themselves at that time. Here it is to be known that John is called a voice of a caller in the wilderness (as we will see on the following Sunday), who prepares the way for the Lord. All those who preach the Gospel have this voice today. The word of the gospel of the church, I say, is the voice of John in the wilderness, doing just as John did, as we shall see.
35 First, the gospel has a twofold ministry. The first is that it interprets the law. Thus the saying Matt. 5:21, Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not swear falsely, is interpreted in such a way that it does not extend only to the performance of the outward work, as the rude Jews understood it according to the letter and the words, but that it also understands the inward desire of the heart. "I say unto you," said Christ Matt. 5:22, "every man that is wroth with his brother;" item v. 28, "He that looketh on a woman to lust after her;" item v. 34, "I say unto you, that ye swear not."
(36) By this interpretation of the law we are all found sinners and guilty of the law. For though some abstain from works for fear of punishment, yet they are found guilty.
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No one who does not feel evil desire in himself is not enraged, etc., most often when he is given cause to do so. Now to be angry is to kill with the heart; to desire lewdly is to commit adultery with the heart, though the work does not follow. Therefore St. Paul says Rom. 7, 14: "We know that the law is spiritual, but I am carnal"; because the law not only forbids and demands word and deed, but also the stirring of the heart. Therefore, from the law comes only the knowledge of sin, by which we understand that it is impossible for us to be pious or to become pious of our own accord; therefore, the more evil desire recognizes that the law forbids and forbids it, the more it hates the law. The law must still be kept under the penalty of eternal damnation. Thus the declaration of the law and the first ministry of the gospel lead us to hell and death. If then sin is revealed and increased by the knowledge of the law, and the conscience is thereby terrified and led to hell, and has recognized its impossibility, there is nothing left but despair, for they find no one work that is pure and does justice to the law; this requires a pure heart, which no man has on earth, as mentioned above.
The other work of the gospel, which is its own ministry, is that it proclaims and shows us Christ; and if the heart believes in Him, it receives the Holy Spirit, who pours out love, so that we begin to love the law and thus to do good works with a clear conscience. Thus it is written Acts 15:9: "He purified their hearts through faith." When the declaration of the law increases the evil conscience, it forces it to groan, hunger and anxiously seek the mercy of God, that is, Christ; then he who seeks finds, and to him who knocks it will be opened. Luc. 11, 10. So the gospel killeth and quickeneth, leadeth into hell and out again, smiteth and healeth. 1 Sam. 2, 6.
(38) John had both of these two offices of the gospel: the one in which he preached the baptism of repentance and brought the people to the knowledge of their sins. For with this ministry he prepared the way for the Lord.
God prepared a ready people, humbling them to the knowledge of themselves and making them eager for the future of Christ. For Christ does not come unless he comes to those alone who are ready and have prepared his way, that is, those who level the unequal and reject the unjust, put away all their hopefulness and presumption, and in humility groan for his mercy. Thus the true knowledge of the law makes man empty of all confidence in himself, and makes him capable of and eager for the grace of God.
(39) John performed the other ministry of the gospel when he bore witness to the light and pointed to Christ with his fingers, saying, "Behold, this is the Lamb of God, which taketh away the sin of the world," John 1:29. As if to say, "If the law terrifies, afflicts, and grieves you, and you feel that you cannot fulfill the law, and therefore you have an evil conscience, behold, I will show you one who shall deliver you from this evil. Go to Christ and believe in him, for he takes away your sin, if you receive the Holy Spirit through faith. For I did not baptize you and make you sinners for this reason, that you should be sinners only; but that having been baptized with water, I should send you away to the righteousness of Christ, who baptizes you with the Holy Spirit and with fire.
40 From this you see how far they are from the true gospel who teach men the law in the church, since even those are not gospel teachers who teach the law in such a way that they only exhort that it should be done. These do nothing but corrupt the consciences, as do the summists and sententiarians, who never get so far as to accomplish one of the two offices of the gospel, and neither rightly interpret the law, nor point to Christ, but strive only how they may do the works.
41 But these teach rightly, who terrify men by the law, and teach that they cannot do one work of the law, because their hearts may not be pure, as the law requires, and that it is
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that it is impossible for them to fulfill the law; and after they have thus frightened and humbled them, send them to Christ the Savior, in whose faith they will also be saved. Thus Christ compares a scribe, taught in the kingdom of God, to a householder, who brings forth out of his treasure things new and old; that is, he who teaches sin by the law, and grace by Christ, who smites and heals, and is an angel sent to prepare the way of grace by the explanation of the law.
It follows that no one resists John and Christ, that is, the gospel and grace, more stubbornly than those who have confidence in their righteousness, who rely on the letter and work of the law. These do not accept the interpretation of the law, and do not want to be punished as sinners and fools in their works; as both Christ Matth. 23, 33. and John Matth. 3, 7. call the Pharisees vipers, and says Matth. 21, 31.: "The publicans and fornicators will enter the kingdom of heaven sooner than they." For he that believeth not John receiveth not Christ: he that rejecteth the interpretation of the law receiveth not grace; for he will not be humbled in his sin. Such are also those at this time who boast of their free will, and do not want to be unclean and evil, nor let themselves be punished by God's law; but learn to do the law out of a good mind, so that they perform the works, so that they do not sin with it, even though they do not do a really good work. These do not need the Lamb of God to bear their sin, and John shows them Christ in vain after the other ministry, whom they despise after the first ministry.
43 Now we understand how John is a mediator between the law and grace, and how he joins them together; for he both expounds the law and grace, and displays them when he expounds the law and displays grace. By interpreting the law he makes sinners, but by showing grace he makes men righteous: by interpreting the law he makes man despair of himself, and again by showing and proclaiming grace he makes man despise himself.
He makes man desire Christ. Therefore Christ says here v. 12: "From the time of John the kingdom of heaven suffers violence, and those who do violence to it snatch it away. For by the first ministry of John men are humbled, so that they feel and recognize their sin in their conscience, and then rush to grace with great eagerness, and as it were snatch it to themselves by force; for they fervently desire to be redeemed from their sins, so that the law oppresses them. For such violence Christ means in these words, as when hungry men, when they have known a rich man's gentleness, rush to him in multitudes and with impetuosity: so is the ministry of the voice of the gospel and of John, to make sinners thirsty and eager for grace.
(44) Therefore he is more than a prophet, and therefore great things are said of him: for no prophet hath ever shewed Christ, but they have shewed the law only, without the shewing of grace; no doctrine hath ever shewed grace to sinners, without the doctrine of the gospel only: therefore is it a word of peace, and forgiveness of sins. Therefore John also is severe in garments and in his life, that by his first ministry, when he interprets the law, he makes sinners, from which all men are astonished.
45 Now this epistle also may be compared with the gospel; for the teachers of the word in the church are no more than ministers of Christ and stewards of God's mystery, that is, they are in the office of John, and make the people subject, not to themselves, but to Christ, teaching the understanding of the law and the knowledge of grace, and at the same time revealing sin and the forgiveness of sins.
46 For they also are angels of the Lord, sent before the face of Christ, to prepare his way before him; that is, they preach the gospel with an outward voice, by which men who hear it are prepared to receive grace inwardly. For faith and grace do not come without the Word of God alone; as St. Paul says, Rom. 10:14, 17: "How shall they believe from whom they have heard?
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have heard nothing? So ever faith comes from hearing." So he compares himself and is one thing, a servant of Christ and a steward of God's mystery, and an angel, who prepares the way, that is, the faith in Christ, for people before Christ. This is also illustrated on the first Sunday of Advent in the bringing and preparation of the donkey's fill, on which the disciples placed Christ. All who teach the word of Christ in the church are such angels, because they lead the word, but Christ comes with the word, pours in the faith, and sits on it: just as he sent out the seventy disciples to all the places before him where he would come.
For this reason, the preachers and rulers of the churches should have in themselves all the virtue and glory that John had, namely, that they are not a reed that is woven to and fro by the wind, nor do they wear soft garments, and are more than prophets; so that they do not, overcome by adversity or luck, falsify God's word. But it is to be feared, unfortunately, that John still lies in prison today or is even beheaded, because before the power of the tyrants in the church, the clear, loud truth, that is, the voice of a caller in the wilderness, may not be preached publicly, yes, is completely extinguished, and in its place is accepted as human truth.
The same way that Herodias, the daughter of the adulteress, danced and played for the pleasure of her father, Herod, the carnal people are entertained.
48 Wherever the gospel is preached in such a way, it happens as in this gospel, namely, that not everyone believes the gospel, but always seeks another Christ, and is offended at the true Christ who is preached through the gospel; as St. Paul writes in his first epistle to the Corinthians, Cap. 3, 4: "One says, I am Pauline; the other, I am Apollonian; the third, I am Cephian." So hardened is the human mind, that it always wants to be saved by other ways than through Christ, that is, through humility and denial of itself, when it must happen through faith; for man flees the destruction of himself, and that he should live by the word of faith alone, thinking that he also wants to do something for it with his works and powers. But those are the most wicked who not only do not believe, but also persecute the word and oppose the truth. These are they who behead John in prison and in the bonds of their statutes, that they may freely teach, act, live, and govern according to their pleasure.
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 priests and Levites from Jerusalem, 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 Isaias the prophet 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.
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And the Jews of Jerusalem sent priests and Levites unto John, to ask him, Who art thou? And he confessed, and denied not; and he confessed: I am not the Christian.
(1) What does it mean that the evangelist describes John's confession or answer in so many words? For since he could have said in one word, "And he confessed," he adds, "And he denied not," and says again, "And he confessed." The evangelist wants to give an understanding of John's steadfastness, by which he overcomes the greatest and most dangerous temptation, which from the beginning of creation and always until the end of the world pursues the word of God; it was therefore appropriate that this great steadfastness be worthily praised with many words.
002 First, because the honor of Christ was offered to him, to which he answered, "I am not the Christ. For he would not have answered thus, if he had not noted that they desired to have him for Christ. After this, take heed to the splendor and irritation of this temptation. They sent to him, not common men of the rabble, but the noblest of the people, that is, priests and Levites, thinking that John should be moved by it. Nor were they content with sending priests and Levites, but they send Pharisees. "Those who were sent," says the evangelist, "were of the Pharisees," that is, the priests of the noblest and most illustrious sect. It is as if today the greatest and most distinguished bishops of the Church were sent in a legation to a poor little village peacock in order to win his favor. And over all this, the envoys, priests and Levites, represented the whole Jewish people, and offered John the grace and favor of the high priest and the authorities, so that if John would have agreed, it would have happened by their authority that everyone would have taken him for Christ. Just as if now the pope with all the cardinals and prelates of the church and all the secular kings had offered his grace and friendship to a lousy beggar.
Now, what did they want with their temptation? Christ shows this in Joh. 5,
- when he says: "You sent to John, and he bore witness to the truth. But I do not take testimony from men, but these things I say, that ye may be saved. He was a burning and shining light, but ye would be glad a little while of his light. "etc. With these words Christ clearly shows their wrong diligence, that they sought their own benefit, that is, their own honor, from John and wanted to abuse the holiness of John to adorn themselves with it. For if John had stood by them and granted their request and allowed them to believe that he was Christ, they would have been considered by all the people to be great, holy, wise people, as if they had been proven by such a great man's reputation and testimony. Soon the people would consider everything they had done, thought and taught up to now (that is, all the garbage of their ungodly nature and the carnal splendor of the law, wealth and honor of the world) to be right, and with the destruction of the spirit they would be in great reputation carnally. And this was that they might be glad for a little while of his light, that is, confirm and establish their worldly kingdom. But because John despised this and did not accept their homage, they said that he had the devil, as Christ reported Matth. 11, 18. All their hope was that John would not spurn such a noble legation, because they were the most distinguished among the people.
(4) They themselves also show this, saying, "Who then are you, that we should give an answer to those who sent us?" when they provoked him to ask who they were that they thought had been sent to him, that they might have an opportunity to exalt both those who had sent them, and themselves also. As if they wanted to say, "Oh, if you knew what excellent people they are, both those who sent us and we who are sent, you would not only grant us, but would come to us from yourself, desiring what is now offered to you. But John did not pay any attention to these things and kept silent about their temptation, after he had answered them three times: "I am not the Christian"; "I am not Elijah"; "I am not the Christian"; "I am not the Christian"; "I am not the Christian"; "I am not the Christian"; "I am not the Christian".
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I am not a prophet. Because he said no three times and remained silent the fourth time, the messengers thought that he had given them a proud and contemptuous answer, since they were such great noble lords, and that he respected no one, neither great nor small, who sent and was sent. This bites and hurts the trustworthy great men, and they present it as a just cause against the pious, saying that they have trustworthily despised God's servants and governors. Then the pious Christians must be called arrogant, possessed by the devil, heretics, rebellious, and the like.
(5) From all this we can see how great was the steadfastness of John, who, challenged by so much incitement to high honors, not only did not give way by a hair, but also, with this contempt, provoked the hatred and violence of the rulers of the Jews against him, and thus put himself in contempt and danger of death. Therefore he boasts John 3:28, saying, "Ye yourselves are my witnesses, that I said I was not Christ, but sent before him." And even if John had applauded them and allowed himself to be used as a cover for all their evil nature, and thus had lost Christ and become the most ungodly traitor, their favor against him would not have lasted long, but would soon have grown weary of him, after they had obtained through him what they desired, namely, that they might preserve their tyranny and ungodly nature.
Therefore John was provoked to the greatest sin with this message, for no man's sin would have been greater than John's sin in this deed. For with this, as much as there was in him, he would have even blotted out Christ, and for this he would have used such glorious gifts of God, which were given to him, so that the people believed him more. So this is no small victory for John and worthy of all praise, in such a dangerous and great temptation, in which he nevertheless remained steadfast. O how many are those who run from themselves and strive for high honors! But who would refuse such dignity, offered to him by such excellent people? John might have argued that he was called by them,
who had the right and power, because he saw that the priests and the Levites were subordinating themselves to exalt him and to raise him up for Christ. Follows in the text:
And they asked him, What? Are you Elijah? And he said, I am not. Art thou a prophet? And he answered, No. And they said unto him, Who art thou then, that we should give an answer unto them that sent us?
007 When the messengers heard of John, that he was not Christ, they offered him another honor, though less than the former, thinking to adorn their thing wickedly, if Elias or a prophet would hold it with them. For we are not to think that they came to John out of faithful hearts, nor sought to believe John, but that they deceived him into thinking that he was like Elijah or a prophet. Otherwise the chiefs would have come to John themselves, as others did who believed him, and would not have searched him out and tried him through emissaries. Nor did they believe or think that he was Christ, Elijah, or a prophet, but because he was held in such high esteem by the common people, they sought how they might gain the honor by bringing him over to their side.
(8) Some want it to be said in this place about the prophet that God promised in Deut. 18:15, where he says, "The Lord your God will raise up for you a prophet like me from among your brethren. If this is so, it is certain that the Jews thought that this prophet was other than Christ and Elijah, less than both of them, because they finally asked him if he was a prophet. But another holds Peter Acts 3, 22. and Stephen Acts 7, 37, understand Christ Himself as the promised prophet and cite the same text Deut. 18, 15 before the Jews. Therefore, either they did not understand Moses in the same place, or they asked here from an ordinary prophet, whom I give more credence. For if the prophet is promised to be like Moses, they could not prefer Eliam to him, because they did not understand Moses.
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higher than all the other prophets. Therefore, since they had no prophet since the time of Malachi, the last prophet, they asked John if he claimed to be a prophet. And Christ also says Matth. 11, 9. 10.: "What did you go out to see? a prophet? Yes, I tell you, he is more than a prophet"; since the Lord sufficiently indicates that they thought John was a bad prophet; item Matth. 21, 26. even more clearly: "For everyone thought John was a prophet."
(9) Do you ask, "If John is a prophet, why does he deny that he is not a prophet? And why, as St. Gregory asks, does he deny that he is Elijah, when Christ calls him Eliam, Matt. 17:12, 13? I do not know if enough answer is given here, that John is not a prophet because he is more than a prophet; because some judgment and opinion would not happen enough, who would say it is ridiculous to say that he is not a prophet, and yet he is more than a prophet. And therefore they conclude that the Jews asked John whether he was the promised great prophet, of whom Moses prophesied; and that John was right in saying, I am not. But they do not understand, if John understood that the Jews asked about the same great prophet, whom they thought to be other than Christ, and thought that he would go before Christ, he should not have denied it; for he was ever truly such a prophet, as they thought from a false understanding of the words of Moses; for they were looking for a great prophet before Christ, and one other than Christ, and that was John; why then does he deceive them? For this is why no one should deny himself when he is asked out of error, when he recognizes himself as the one of whom the one who is mistaken asks.
10 And what shall we say to the prophet Amos, who likewise, yea, more, denieth that he is a prophet, when he saith Amos 7:14, 15: "Amos answered and said unto Amaziah, I am no prophet, neither am I the son of any prophet; but I am a hewer of mulberries. But the LORD took me from the herd, and said unto me, Go, I pray thee.
and prophesy to my people Israel." Is this not an abominable thing to say? He says he is not a prophet, and then he says that God sent him to prophesy to his people Israel. So John also denies that he is a prophet, and yet says that he was sent to baptize and prepare the way before the Lord, and to proclaim Christ, that he had come into the midst of them.
(11) Therefore, I think it is plainly spoken that John does not take upon himself the name of a prophet, which at that time was quite strange and of great dignity, and also because the office of the prophets was that they had to teach and govern the people. But since Christ Himself was present, the Lord of all prophets, John diminished himself in the image of Christ and recognized himself as no prophet, but humbly praised his ministry and pointed them to Christ. As if a bad priest were asked in front of a bishop (who at that time only performs the priestly office) whether he is a priest? and he rejects the questioner and says: "What do you consider me a priest, behold the priest whose servant I am with you: my priestly office is nothing now, nor am I a priest in his presence when he performs the priestly office. So the usage in the Old Testament was that only the high priest performed the priestly office. So, in the presence of the prince, the lower rule of his servants counts for nothing, so that no one in his presence has the dignity that he has in the absence of the prince. We would like to say that John did the same as Amos, who therefore denies that he was not a prophet, because he was not of the sect, line, number and order of the prophets, but was called by the Lord anew, out of order. For at that time there were certain separate orders of priests, wise men and prophets, just as now there are theologians, lawyers and bishops, some of whom are pious but most of whom are evil. When the prophet Micah Cap. 3, 11: "Their heads judge for gifts, their priests teach for wages, and their prophets prophesy for money. And Jer. 18:18: "The priests cannot err in the law, and the wise men cannot fail in counsel, and the prophets cannot fail in the prophecy.
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teach unrighteously." So Amos Cap. 7, 15. says: "The Lord took me from the host", that is, when I was not yet a prophet. Now whether John says in the opinion that he is not a prophet, I do not know. I hold with the first interpretation. Although John was truly a prophet, and one whom they were looking for, he still wanted to refute their foolish opinion of him, because Christ himself was present, and to point to Christ, who was so near that there was no need for a prophet to prophesy about his future, because he was already present. Therefore I stick to the first opinion, that John was not a prophet, but more than a prophet.
012 When John was thus humbled, and the messengers perceived it, they puffed themselves up as his overlords, and made their authority known unto him, saying, Who art thou that we should answer them that sent us? See how they now begin to speak defiantly and violently, and since they received nothing with flattery, tried it with earnestness and violence. They do not name themselves, nor those from whom they were sent, but with concealed words they want, as it were, to frighten John, so that he would be sorry that he had ignorantly angered such excellent people. But John kept silent, did not ask who they were or how great they were, was not afraid of their anger, and with his simple silence passed over their cunning silence, paying little attention to whether they answered those who had sent them or not:
What do you say about yourself?
013 As if they said, Tell us this only, what wilt thou be called of men? What name do you want them to give you? What do you pretend to be? Since people must speak of you and your ministry, it is necessary to know by what name you should be called, especially when you teach and baptize the people. Then John began humbly, opened his office faithfully, and said:
I am the voice of one crying in the wilderness: Direct the way of the Lord, as said the prophet Isaiah.
14 This is a whimsical answer: "I am the voice of one who calls"; we speak: I call with the voice. But who is the caller whose voice is John? Here he clearly indicates a mystery, which will be told hereafter. But this is the opinion of John, as if he were speaking to the messengers: I do not want you to praise anything of me or to exalt me; for I am so nothing that nothing but the voice is recorded in me: and if I seek the salvation of the people with the voice, I boast of the voice alone. O an inestimable humility of John! This speech: "I am a voice", is quite common in Latin, that man is meant by his work, virtue or vice. As in Terentius: "Oh, how you are wisdom!" and in another place: "Oh, you vice! since he is talking to a man. So the wolf said to the nightingale, "You are a voice and no more," when he found such a small bird, and thought it must be a large bird, because it made a great noise, as one reads in the fable. So God says to Moses, Ex. 4, 16: "He will be your mouth." So we still make use of the speech today, when a small man has a great voice, so that we speak: He is a voice; or: The voice is the best thing about him. So John says that there is no good thing in him without the voice, and that everything he lives and does is a voice. Oh that those who follow John in ministry would be so diligent in preaching the word of God that they would deserve no other name but that of a voice, like John.
(15) Here again we are praised for the ministry of John and the gospel. What is this: "Preparing the way for the Lord in the wilderness"? And although according to the letter John remains in the wilderness and calls out, we will see hereafter what this means spiritually, for now we simply follow the letter and say: John is therefore in the wilderness a voice of one calling out, so that he may indicate that a preacher who teaches Christ should also be in the wilderness with his
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Life and walk, that is, he shall not desire honor, nor riches, nor pleasure, nor all that is in the world; for he that seeketh worldly honor, riches, pleasure, and all that is in the world, seeketh to be among men, and to mingle with the people; as the 10:6 Psalm v. 35. 36. says: "They mingled with the heathen, and learned the works thereof, and served their idols, which were an offence unto them." This is evident in our time, how our bishops, prelates and priests are completely immersed in worldly affairs, which they also serve alone, and have learned their works to such an extent in splendor, arrogance, pleasure and wealth that they surpass even the worldly in them. And if they are so involved in this, how can they preach Christ, if an apostle of the truth is to be mere, wearing neither bag, nor sack, nor girdle, Matth. 10, 9. 10, nor suppress the word of God, and serve at table? Acts 6:2 If they do preach, they do not preach freely, nor consistently, nor without regard to person, but are afraid to speak the truth freely, and always fear the loss of their honor, goods or life.
(16) According to this, a preacher should be a voice of one crying, that is, as St. Paul writes in 2 Tim. 4:2, he should stop, whether in season or out of season, to rebuke, to entreat, to exhort, so that he will not be regarded as anything other than a voice by the people. For there is a great difference between the preaching of the gospel and the preaching of the law. The law was written on two tablets, and was a dead writing, stretching no further than the tablets went, therefore it had little power: but the gospel goes forth into the open air with a living and free voice, therefore it has the more power to convert the people. For this reason Christ himself wrote nothing, but spoke everything orally. The apostles also wrote little, but spoke much. But with the time it has grown, so that bookmaking is no end, until it has come to the point that those who teach best in the church, write books alone, one rarely hears the voice of the bishops and those who should preach there. They prefer to speak out of
They say that the hidden secrets, as they call them, of the church should not be revealed to the common people, as if they did not want to understand them; as if the Holy Spirit did not know, since he commanded to preach the gospel, that the common people would not understand it, or that it was in our power to understand the sermon.
(17) Nor is it in vain that John is called, not the voice of one who speaks, but of one who calls. No doubt because of this, that an evangelical preacher should not only not covet the goods of this world, but also generously despise all evil and repugnance, not be frightened by any persecution, even to the point of death, and not allow himself to be driven into a corner; as those do who freely murmur of the truth in the corner with their own, but publicly keep silent out of fear. Thus Isaiah interprets the voice of the caller in 40 Cap. V. 6. ff. where he says: "A voice speaks: Call. What shall I call? All flesh is hay, and all its goodness is as a flower of the field. The hay withers, the flower fades." And again, "Zion, you preacher, get up on a high mountain, lift up your voice with power; Jerusalem, you preacher, lift up and fear not; say to the cities of Judah, Behold, there is your GOOD! For, behold, the LORD HE comes mightily, and his arm shall rule." For he that shall preach both these things, that all men are as hay, and that God alone reigneth, must have strong courage: for man will not be hay in his ways, neither will he despise that which he doeth and loveth. Now these two things are truly the ministry of John, which the prophet Isaiah describes beautifully in these words. The first is to prepare the way for the Lord, that is, to teach that man is nothing but hay; the other is to show the Lord and the Lamb of God; or in short, to show man himself and God, so that man may know himself and God; for John's ministry teaches knowledge of himself and God, as follows.
- John confirms his office by the
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This is the teaching of Isaiah, that no one should undertake anything of his own accord, especially in public office and the service of the church, unless he proves it with a saying or example from Scripture. St. Anthony also teaches his followers that no one should take on a particular life or work according to his own sense and conceit, but should take something from Scripture and follow it. But what is happening in the Church now? Everyone, especially the superiors, do what they want out of their own desire, and, as they say, in good opinion, which, however, is without foundation in Scripture. John would not have anything said of him unless it was founded in Scripture and prophesied of him beforehand. By this we are instructed that we should always arm ourselves with the weapons of the Scriptures, not with the statutes of men, dreams and vain doctrines that now rule by force, whether in overcoming our enemies or in teaching our friends kindly:
And those who were sent were of the Pharisees.
This sect of the Pharisees was the better part of the Jewish people. But may someone ask why the evangelist reports this? Perhaps this was done to show John's steadfastness, who would not be moved by such great and holy men, who might stir up the whole nation against him with a word, and were already puffing themselves up against John, defying their prestige and authority, as the text says:
And they asked him, saying unto him, Why baptizest thou then, seeing thou art not a Christian, nor Elias, nor a prophet?
(20) Behold, what a puffed-up court! how their words of flattery are turned into threats! how the fancied humility is so quickly changed into arrogance, and wipes out what had long lain hidden! So would it have happened to him if he had consented to the first temptation; for as soon as they had drawn him to themselves, they would have despised him. Learn to be on your guard against men, especially at the time when they are flattering you with great deception.
greet with courage. Take heed of the words of Christ Matth. 10, 16: "Beware of men. Be wise as serpents, and without guile as doves"; that is, do not believe flatterers, and do not repay evil to your enemies. So then the meaning of these words is: "Since we understand that you are neither Christ, nor Elijah, nor a prophet, we note that we are your authorities who govern the people of God according to the Law of Moses, and therefore you should do nothing without our permission and commandment. How then are you alone such a rebellious heretic, disturber of the peace, and establish a new usage without our advice and consent? By what power and sacrilegious authority do you baptize? Shouldn't you have asked us about this earlier? You are worthy that we punish you according to our authority; you would have the devil, that you alone would rebel and revolt against us, and if you do not soon desist from your baptizing and new use, then it will go badly for you and perhaps become too difficult. See how these flatterers, who at first gently persuaded John and wanted to accept him for Christ, now immediately destroy his baptism and intend to turn him away from his pretensions by threatening him. But John, who was not a reed moved by the wind, nor softly clothed, as he despised their flattery, so he despised their threats. Follows:
John answered them and said: I baptize with water. But he is come in the midst of you, whom ye know not; he is he that shall come after me, who was before me, that I am not worthy to loose his latchet.
21 First, it seems as if something is left out of these words, that the speech is entirely in this way, or the following: I baptize with water, but he is come in the midst of you, who shall baptize you with fire, whom ye know not etc. So Lucas writes Cap. 3, 16: "I baptize you with water, but he will baptize you with the Holy Spirit and with fire"; and Acts 1, 5: "John baptized with water, but ye shall be baptized with the Holy Ghost." Although John enough-
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sam indicates that another baptism will come, saying that he baptizes with water until another comes after him, that he will not baptize with water.
22 This is a harsh answer of John to such a hopeful threatening question: they provided a mild, fearful answer to their boastful words. But John also punished their ignorance, because they did not know him by whose authority he baptized with water. As if he wanted to say: Therefore I baptize with water, because there comes one after me, who is greater than I, on whose future I baptize, whose authority and command is enough for me, although I have neither authority nor permission from you. If you knew him, you would not thus set yourselves against me and flourish; for he has been before me, and I am not worthy to undo his shoe laces. Do you not think that I have enough command, who came from him and for his sake? Learn him beforehand and believe me just a little, and you will soon understand why I baptize without your permission.
(23) The words, "He is the one who will come after me, who was before me," are understood in two ways. First, the teachers of the several parts agree that John said Christ would come after him, not according to birth (although this is also true), but according to the time when John began to preach. For it is written in Acts 1, 22: "Jesus began from the baptism of John." Which he also indicates in Matth. 11, 3, when John sends two of his disciples to Christ and asks him, "Are you the one who is to come?" since without a doubt Christ had already come into the flesh. And in this place John says, "But He has come in the midst of you, whom you do not know"; by this he means that He has already come into the flesh and yet will come after Him.
(24) But that Christ was before John, some would understand of his divinity. But what would he do with this testimony if he said that Christ was before him, because he was before all creatures? It is also not similar to the truth that John immediately revealed the mystery of Christ's divinity to the simple.
He wanted to give understanding and interpretation. And even if he had wanted to do this, how could he have presented it subtly to the hard-believing and stubborn Jews, to whom he should have said roughly and clearly? Furthermore, how would it rhyme when John says that Christ will come after his sermon, since he says nothing either about his birth or Christ's birth and yet in one speech he immediately wanted to prefer him because of the birth? The difference of time must be understood as the same thing, so that Christ preached after John and yet also before John.
(25) And in this I like the opinion of those who say most simply that John speaks here only of the humanity of Christ, and says that Christ will preach after him, and yet is before him in his worthiness; so that John praised Christ, that he should be received more worthily than he. As we also commonly speak, when we see a young man gifted with good understanding and art; who, though he shall follow us in the ministry of teaching, yet was he before us, not according to the ministry, but according to the gifts required for the ministry. Therefore, since Christ was ordained to the preaching ministry from the beginning, full of grace and truth, who would give what John was not able to give, namely, grace, John rightly says, he was before me.
026 This opinion is supported by the fact that John does not say, "He who will come after me and preach has already come and preached;" but says, "He who will come after me was before me. For another is that one comes and preaches, another that one becomes a preacher, or is adorned with the gifts by which he is sent to preach. And accordingly the understanding is clear, when "that he should come" is referred to the office and performance, "having been" not to the nature, but to the person or constitution. Indeed, one must be rather fit for an office before he accepts and conducts the office. From this it follows that although John preached before Christ, he was only prepared for it after Christ. For only in the fifteenth year
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The word of the Lord came to John during the reign of Emperor Tiberius, when Lucas writes Cap. 3, 1. 2. But Christ was already sent to preach from his mother's womb. May this also be an understanding of the above speech, that Christ was made a preacher from his birth, but John only in his thirtieth year, and yet the first made preacher, Christ, preached late, and the second made preacher, John, preached before; that John assured the people of Christ, that he would come to preach, who was already here.
27 The word "been" is therefore well taken for the word "prepared," so that it indicates not only the time but also the worthiness of Christ before John. For Christ was not ordained to preach by the testimony of John, as John was ordained to preach by the testimony of the word of God, but by the testimony of His heavenly Father; as Christ says John 5:36: "I have a greater testimony than the testimony of John." And in the same sense is also understood the word that John says above: "He it is of whom I said that he would come after me" (that is, preach), "who was before me" (that is, he was skilled to preach), "because he was before me" (that is, he was a preacher before I was), also more worthy and better than I, although I began to preach sooner than he. The same is understood that follows: "This is he of whom I said, there cometh after me a man that was before me; for he was before me, and I knew him not." For these words are repeated three times in this chapter.
Now, the following words: "I am not worthy to untie his lace", some want to understand that John did not know how to reveal the mystery of the incarnation of Christ. But this is unnecessary; for the letter is clear, that John out of humility recognized the worthiness of Christ and wanted to indicate it with the lace. But what secret is in the words, will follow hereafter.
This happened in Bethany, on the other side of the Jordan, where John was baptizing.
29 Here the text is falsified, of it see Erasmum. It should stand for Bethania Bethabara or Bethabam; because Bethania is close to Jerusalem, as one reads Joh. 11, 18., not in the desert, where John stayed, and it is not necessary that some invent, of their own liking, a special Bethania beyond the Jordan, and allow themselves to invent something from distant things. Would someone ask: What moves the evangelist to name the city where this story happened? I think there is a secret behind it; but according to the letter, the city is named to confirm the story, namely, that this happened in a certain place in the presence of many people who could be witnesses against the blasphemy of the Jews, whether they wanted to pretend something else about John; as they then turned everything against him, so that they also said that he had the devil.
From the secret mind of history.
30 And first of all of the ministry of John. The voice of John in the wilderness is the evangelical preaching in the Christian church. Why it is called a voice and not a scripture, we have said before, namely, that a preacher should teach powerfully, freely and bravely, and not let anything go astray, neither fear, persecution, nor anything that might keep him from bearing fruit with his teaching.
(31) The voice is also heard in the wilderness, which some understand to mean among the heathen people, who, being far from the true worship of God, were far astray, forsaken, and barren. The opinion is good; but better sense is that the gospel voice is in the wilderness uninhabited by men, that it is set apart from Egypt and the tumult of the people; for the gospel does not agree with the world. And therefore John also did eat locusts and wild honey, and dwelt not in the houses of kings: for the courts of princes, and the habitation of men, may not be without flattery: because the world hateth the truth, and suffereth not the voice of the gospel to go forth freely, when it ought to be freely. And therefore the voice dwells
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of the caller and evangelical trumpet not in the cities and assemblies, but in the desert.
(32) The ministry of John and the ministry of the gospel are also twofold: the one makes sinners, the other makes the righteous; the first indicates sin, the other grace. We will look at these two offices in John. To his first office belongs what is written of him Matth. 3, 1. 2.: "John came preaching the baptism of repentance, saying, Repent"; and as Isaiah Cap. 40, v. 6. says: "Preach. What shall I preach? All flesh is hay." He does not only say to some, "Repent"; for all flesh is hay, not only some flesh; and by this he punishes and reproves all men that they are sinners, and makes every one know himself that he is a sinner. And this is called preparing the way for the Lord. Those who humble themselves and recognize and confess their sin are already prepared for the way of Christ, to receive his glory and mercy. And when John says to all men: "Repent," he also makes all men sinners, leads them to the knowledge of themselves and humbles them. But from this arises envy and hatred; for the trusting Pharisees and scribes, who think themselves pure, do not believe John, and think they have no need of repentance, therefore they say, "He has the devil. But the tax collectors and harlots believe him, therefore they enter the kingdom of heaven sooner than those, Matth. 21, 31. John punishes this hopefulness of theirs, Luc. 3, 7, when he says: "You vipers, who will show you how to escape the wrath to come?" And lest they should boast of their repentance and righteousness, he says further to them, "Therefore do righteous fruits of repentance." As if to say, "You want to be righteous before all other men and rely on your own works; change this foolish opinion of yours, recognize yourselves as poor sinners, and do other and better fruits of repentance.
The same work is done by the gospel when it interprets the law spiritually, as Christ does in Matt. 5 and 6. For there is not a man alive in the world who is not accused against all the commandments of God, who is without God's commandments.
This is the spirit of freedom that Christ alone gives. Although the hypocrites deceive themselves and others miserably by the outward works of the commandments, they do not want to be hay nor evil, even like other people, for the sake of the appearance of their outward works. Therefore, to judge the way of the Lord, to prepare a people ready for the Lord, to teach repentance, to expose sin, to show man his misery, to lead him to the knowledge of himself, to interpret the law spiritually, and thereby to proclaim the wrath of God from heaven, humiliate, kill, lead to hell, break off, tear up, scatter, destroy, teach, all flesh is hay, and what is said in the Scriptures about the power of the Word of God, for the revelation and destruction of sins: Is all one, and belongs to the first ministry of John; for humility prepares men for grace, as St. Peter says 1 Ep. 5, 5. "God resisteth the proud, but giveth grace to the humble." And this humility is a foreign work of God, so that he may work his own work. To which humility only the hopeful resist, especially those who flourish in the wisdom and righteousness of works; therefore they alone, as they do not accept John, so they also do not accept Christ, and never take hold of the mercy of God.
- To the other and last ministry of John belongs that which is said in Matth. 3, 2: "The kingdom of heaven is at hand"; item: "Behold, this is the Lamb of God who bears the sin of the world", Joh. 1, 36; and that he says here: "He is the one who will come after me, the one who was before me, of whom I am not worthy" etc.And Isa. 40, 9: "Tell the cities of Judah, behold, there is your God"; for it is not enough that we humble ourselves and that we are shown the evil, if we are not shown the good, by which we are delivered from the evil. This happens when he shows Christ to the humble and those who recognize their sin, through whom they are saved from their sins; who, when he comes, finds sinners with whom he walks and makes them righteous. This is also what the gospel does when it proclaims peace and forgiveness of sins in Christ; Luc. 24, 46, 47: "So Christ had to suffer and rise from the dead.
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The third day he died, and preached repentance and remission of sins in his name. Note: To preach repentance is that all men are sinners, and forgiveness of sins is that we are justified in Christ. Paul does this beautifully to Romans Cap. 3, where he confounds all under sin, and presents to all men Christ, who justifies by faith,
(35) So John and the gospel are one doctrine and one work, namely, to humble the proud and to exalt the humble, to make hungry those who are satisfied and to fill the hungry with good things. But because this is not by outward effect, but by word and preaching, it is only a voice and not a thing. But Christ is the thing that worketh and giveth that which John and the gospel preach. So you see that John is in the middle between Christ and Moses, between grace and the law, between the Old and New Testament, because he reveals them both, enlightens them and connects them together. The law requires grace, so grace does the law; but none is known, neither what the law requires, nor what grace does, unless the voice of John comes between them, and the shining and burning light, by explaining the law, kindles the knowledge of sinners, and by showing grace kindles a desire for the forgiveness of sins; as a good physician who first shows the disease and gives medicine. Neither Moses nor any prophet ever did this, but only prophesied how it should be indicated in the future.
This is also what he means by his baptism in water, and he carries out in the figure of the work what he teaches in the Word. For what is baptizing with water but to increase the cold, and as it seems, to do that which is contrary to fire? Thus, when the law is taught, sin, which is contrary to grace, increases and grows; Rom. 5:20: "The law came in beside, that sin might increase," that is, the true knowledge of sins humbles a man, that he even despairs of himself, and gives him to
understand how far he is from grace or from the fire of the Spirit; and yet, the more he recognizes sin, the closer is grace. This is a beautiful figure of Elijah, 1 Kings 18:33 ff. (in whose spirit John came), when he poured water three times over the bull and the wood, until the water ran around the altar into the pit and filled it; and immediately after, as he prayed, fire fell from heaven and consumed the bull with the wood and the water; then they knew that the Lord was God. So here, too, water baptism is understood to be the teaching of the law, which increases sin to the point of despair, and yet, because man is driven to the future Christ, who baptizes with fire, it prepares man more for grace, which destroys all sin. Then the Lord is rightly recognized, and the prophets of Baal (that is, the false teachers of the law) are killed, and immediately there follows a sound of rain (that is, an abundance of evangelical teaching), as is illustrated there.
37 Now behold what the interpreter of the law and preacher of grace encounters from those who are the wisest, holiest and most powerful among the people, namely, the priests, Levites and Pharisees. First of all, they try to force the gospel upon their minds, and confirm with it their works, their ceremonies, their practices, which they recommend to the people, as some papal decrees and vain statutes of men try to do, depriving the gospel of its power and right understanding. But the gospel remains none the less constant in its meaning, and cannot be changed, which many have attempted to do with their allegories, tropologies, anagogies, and similar foolish things; that I may conceal what they have evidently counterfeited according to the flesh and the mind of men; that they may rule by law and their works among the people of Christ, as the Pharisees wished to rule by John. For there would be no ecclesiastical tyranny in the church, if the voice of John, that is, the gospel, were to prevail, and the statutes of men were not. But since they do not shake John and do not have the gospel for themselves, what do they do? For
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After the destruction of the gospel, they put the pagan master Aristotle and human decree in his place, and thus beheaded the captive John with Herod, as is in view at this time. For since the messengers to John could not dissuade him with sweet words from convicting sinners, they finally became quite mad and nonsensical, and said: What baptizeest thou? Stop punishing us! Our works are righteous and our canons holy; if you do not keep them, you are a heretic and must die. Does not this happen daily, and has it always happened, through our priests, Levites and Pharisees, who themselves do not know Him who is in their midst? But why do they not know him? Because they have no regard for the baptism of John, and have no need of repentance, who are accustomed to teach their statutes to other people.
38 So that you may understand everything more clearly, we want to give some instruction to the preachers and pastors of the people for the sake of the following words, so that they may better understand them, how they should conduct themselves when they speak the word of faith and good works, and beware of the dangers of ceremonies. And will set three orders of works, three generations of doctrine, equal to three kinds of baptism. The first and outermost order is, as it were, the forecourt of the temple, which is almost wide, where habits, outward church rites, and statutes of men are taught. This forecourt is described in the spiritual law and in the statutes of the monasteries, and stands in external bodily things, as there are: Houses, dishes, clothes and members of the body. For example, that it is a greater sin to do something bad in church than in one's house or in the church; item, that one does not cook, eat, drink or act in church. The liberties of the holy place serve this purpose, and from this it has arisen that it is a sin to touch the altar cloths, chalice and other priestly utensils; and it shall be an abominable sin for a priest to say mass without a plate, without a stole, chasuble, chasuble and other appurtenances, or if he stammers in the canon, staggers or speaks loudly. There is an innumerable number of these things, neither of Christ.
nor commanded to his apostles; since it is to be diligently observed that such outward ceremonies be distinguished from the commandments of God, that we may encounter the perverse nature which fills and mimics the whole world today.
(39) Therefore a prudent preacher should be careful to see that these outward things are regarded more highly than Christ's commandment; that he may preach against them with all his might, that he may form a right judgment in the people, and sacrifice to Christ clean animals that cleave the hoofs. As if he sees a priest cursing, swearing, being hopeful, angry, stingy, fornicating, or practicing other vices forbidden by Christ, without much care and correction; and the same priest, on the other hand, is frightened and pale when he says mass without a pole, or stammers in the Canon, or omits other such outward church rites: Let him punish him severely for it, and destroy his foolish holiness, and with many words let him say, as much as he is able, how much lesser sin it is, if he says mass on a common table, with unwashed hands, without a chasuble, without all the preparatory ceremonies, and without all that is commanded by men, than if he swears only once, and offends his neighbor, or does not show him good; that he may be a hundred times more conscience-stricken about God's commandment than if he neglects man's commandment; and if he feels no remorse about it, or less, that he knows he is a perverse hypocrite, and angers God more with his perverse conscience than if he reconciles him.
40 The apostle calls these consciences marked with a brand, that is, fabricated and forced; which are not right nor pure. Such consciences are now found all over the world. We see that the priests are the most miserly, do no good to anyone, nor serve in Christian love, yet have no conscience because of such great sin; but where they offend in the Canon, or call a child, if the need requires it, help God, how are they afraid of this in their conscience? Therefore, a preacher against such foolish, free and ungodly consciences should
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Preach with diligence, and teach the people rightly what a rightly grieved conscience is; that they learn to regard the outward ceremonies as the least, even as nothing, if they have not first taken God's commandment into consideration; for God is angered by no thing more than by such human statutes and narrow consciences; as Christ speaks Matt. 15:7, 8, 9: "Ye hypocrites, Esaias hath prophesied of you, saying: This people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me. But in vain do they serve me, because they teach such doctrine as is nothing but the commandment of men." There you see clearly that the doctrine of men and statutes are in vain, and not to be held for worship where the heart is far from God; what could be said more clearly?
There is no thing in which a preacher should be more watchful than to form a right judgment in the people, that they may rightly discern such outward ceremonies; as we also see that St. Paul did no thing more diligently than this. For who would not be astonished if he saw that a woman had a great conscience when she touched an altar cloth or the chalice, since she had no conscience when she let herself be touched by men, or looked at them unchastely and talked with them, or was otherwise talkative, angry, proud, and given to other vices in which she had very little conscience? If a child or a simple person touches the holy sacrament of the altar with his hands, it is a terrible sin that his flesh should be cut off so that he has touched it; and we do not want to know that it is not a sin if a layman touches it with his tongue, lip and gullet; but if a person steals or otherwise transgresses a commandment of God, he is punished very little or not at all. Where does this nonsense come from, other than that the devil falsely makes men have a great conscience in small matters, but does not make them have a conscience in righteous, serious matters?
The other order is: After the outward church ordinances are rightly shown and understood, that they have been wisely compared with the commandments of God, that the man
Know that righteousness in them means more than is given, if we do not diligently practice God's commandments: it is better to lead the people into the inner and nearer circle, than out of the outer court into the middle court of the temple, called the holy, that is, from the commandments of men to the commandments of God. Let the preacher diligently take heed that he alone teaches the commandments of God to the people, for which he has been called. And this is where the office of John begins, namely, that he teaches the law. For the teaching of outward ceremonies belongs neither to the office of John nor to the New Testament; although they are to be practiced for the sake of the young people, yet so far that, as was said above, erroneous consciences, which have a brand, do not come out of them, and the whole service is in vain; as Christ says. Now in this other circle one should teach fear of God, love, peace, kindness, humility, patience, longsuffering, gentleness, and other fruits of the spirit, which are commanded in the Ten Commandments, and punish against pride, unchastity, anger, hatred, and other works of the flesh; for these good and evil fruits and works are not in houses, garments, vessels, skin, and flesh, as the ceremonies, but inwardly in the senses, powers, and marrow of the heart.
(43) This is to be taught, that we do not leave works alone, for that would also be a gluttony; but that we perform the fruits of the spirit with all our heart and refrain from the works of the flesh. As if a virgin remains pure against her will, so that she knows that she has to expect reward for her chastity not from God but from men, and her work is nothing but hypocrisy and a lamp of foolish virgins without oil. Then I fear that at this time many of the best priests, clergymen, nuns, respectable women and virgins, item, many of the most respectable laymen are caught up in this vice, all of whom walk in good works, praying, fasting, chastity, not cursing nor offending anyone; but do all this out of fear of hell and enmity against the law, that if there were no law and they were therefore not punished, they would
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would do freely, as other wicked men do. To teach such is to teach the law rightly, and to urge all to repentance, all guilty, and to show how everything is sin that is not done out of a good heart and willingly; for the law wants to be fulfilled with a willing heart, and God hates the servants of wages, seeks free, willing and cheerful givers, who serve Him without all need and compulsion, only out of a willing heart; to whom again He bestows and gives the kingdom of heaven, not out of duty, but out of pure goodness.
(44) If a preacher does this office well and diligently as he ought, he will find how few are the pious, and how many hypocrites are in the world, that even in such good works and hypocrisy perish the best men, and those who have a good reputation for piety; of whom the wise man saith, Ecclesiastes 8:10: "I saw the wicked buried, which walked and walked in the holy place, as though they had the works of the righteous. No one corrupts more in outward ceremonies than the grossly ignorant people, who also never quite understand what good works are; but here the fat ones in Israel are slain, and their elect prevented. What a terrible sight it is that these saints of works are lost, who are otherwise wise and pious, because they think they can do enough for the law of God with works, and as if the law was given so that they should fulfill it with such works. This man's righteousness is called toil and labor in Scripture, Psalm 9, and in many other places. As Christ says Matth. 7, 22, 23: "Many will say to me in that day, 'Lord, Lord, have we not prophesied in your name? Have we not cast out devils in your name? Have we not done many deeds in your name? Then I will confess to them: Depart from me, all ye workers of iniquity." Therefore a preacher must be diligent to root out confidence in these works, and teach that if they do not learn to do better works, they must be eternally condemned with their works; and that thus by the law and by the first ministry of John he will make all men sinners.
I want to make them humble and ready to learn what to do next.
(45) After all these follows the last order, which ought to be the first, teaching the doctrine of faith; for therefore the outward ceremonies and the good works of the law are rejected, that the more freely and fruitfully faith may be taught at the first. As we read in the second book of Moses, that first of all the works of the Most Holy must be done, then the works of the middle court, and last of all the works of the outer court: but first the outer court was broken off, then the middle, and last of all the Most Holy. The Holy Spirit thus indicated: that first of all faith and the gospel are to be taught, since God alone works; that after that the works of faith are to be taught and performed correctly; and that last of all, if faith and works are kept correctly beforehand, external church rites and customs are to be taught without harm and danger. But if one wants to refute these, one needs the contradiction, and first the ceremonies must be destroyed, as long as they are still without works; then also the works must be done away with, if they are done without faith; and in the end also faith will be done away with, as St. Paul speaks 1 Cor. 13, 10. and Cap. 15, 54.: "If this mortal will put on immortality", and only love will remain.
46 Therefore, the first and highest work of a preacher is to teach faith, and with John 1:36, to show "the Lamb of God who bears the sin of the world. Thus the apostle says in 2 Cor. 3:6 that we are ministers of the Spirit and not of the letter. For faith in Christ is God's gift, which is obtained and deserves to receive the Holy Spirit; when one has obtained this, the heart becomes joyful, glad and willing, so that it does and suffers all things willingly, not out of fear of hell, nor out of desire for reward, but out of pure goodwill toward God, having a sweet love for Him, because it feels that so many and great things are freely given to it in Christ, so that it is ready to die also, and to be saved in the Lord.
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surrenders to all the will of God. This will, born of faith and spirit and created according to God, does right good works, and performs the outward church-giving deeds in a right way, uses them freely, and knows that righteousness is not in them, nor in the works, but in faith and good will; as St. Paul says Rom. 1, 17: "The righteous man is a righteous man.
live by his faith"; and Rom. 10, 10: "If one believes from the heart, he is righteous. Without which faith neither ceremonies nor works help. On the other hand, there is no harm in those who work in faith, if they slacken a little; for there all is free. Of this faith we have said and, if God wills, will say much more; for the Gospel throughout the year teaches nothing else.
Epistels
1.Sunday; Rom. 13:11-14
On the first Sunday of Advent.
Rom. 13:11-14.
And because we know this, that the time is at hand, that the hour is come to rise from sleep; because our salvation is now nearer than when we thought it; the night is past, and the day is at hand; let us therefore lay aside the works of darkness, and let us put on the weapons of light. Let us walk uprightly, as in the day, not in eating and drinking, not in chambering and fornication, not in strife and envying; but draw near to the Lord Jesus Christ, and wait for the body, yet so that it be not made lustful.
1 The holy apostle Paul taught the Romans in the preceding words: To be subject to worldly authority and not to deprive anyone of his duty, but to be united and only concerned that they love one another. For "love," he says in v. 10, "is the fulfillment of the law. This is necessary at all times, but it is most necessary now, when through the gospel of Christ error has been cast out and the light of truth has dawned as the bright day, in which it is no longer proper to sleep but to watch. But in order that St. Paul's teaching and exhortation be all the easier and less courageous, he takes before him the most common thing among men: for everyone knows that one must get up from sleep when the night has passed, but the day is coming. From this similitude he begins, saying, "Dear brethren, ye know that when the night is past, and the day is come, it is time to rise from sleep. Since you see that this is the way it is among people who take care of the temporal, how much more
It is time, since our spiritual night is over and the day has dawned, that we also arise from our spiritual sleep, who deal with spiritual things.
2 Although some here understand Paul's words "night," "day," "sleep," "awake" in various ways, his following words sufficiently indicate that he understands allegorically and figuratively by night error and false opinion, by day truth and faith, by sleep sin and the omission of good works, by rising or awakening good works. For he thus declares himself, saying, "Let us lay aside the works of darkness, and put on the weapons of light"; as if to say, Let us not sleep, but watch. So also 1 Thess. 5, 4-10. He speaks in the same way: "But you, dear brethren, are not in darkness; for you are all children of light, and children of the day; we are not of the night, nor of darkness. Let us not sleep therefore, as the rest do, but let us watch and be sober.
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For those who sleep sleep at night, and those who are drunk are drunk at night. But we who are of the day must be sober, clothed with the cancer of faith and love, and with the helmet of hope unto salvation. For God hath not set us to wrath, but to possess salvation through our Lord Jesus Christ, who died for us: that waking or sleeping, we should live with Him." It is obvious that Paul uses the same meaning in both places. For what he calls here the weapons of light, he calls there the cancer of faith and the helmet of hope. After that, what he means by the works of darkness, he explains when he says, "Not in eating and drinking" (for those who are drunk are drunk at night), "not in chambering and growing," which are most works of the night. Behold, how beautifully and wonderfully he mingles both day and night, spiritual and temporal.
But it is clear that Paul is speaking to those who are already righteous and holy through baptism and faith in the gospel, living in Christ. For he says, "The night is past," that is, it is finished. As if he wanted to say, we are now rid of error and live in the approaching light. As he also says to the Thessalonians 1 Ep. 5, 6: "We are children of the day, therefore we shall not sleep nor be drunk." But the night is not complete for anyone, except for those who believe in Christ. This is proved by Paul's words above, when he says: "Our salvation is now nearer than when we believed." Therefore he also speaks to those who are near salvation, which comes through faith and hope. "For we are blessed in hope." Rom. 8, 24.
4 Many are moved here to ask why St. Paul says that our salvation is now nearer than when we believed, when he should more reasonably say that we did not believe before, but only now believe; and that our salvation is now not only near, but even present, which rather then drew near, but now is come. Is not the gospel and faith preached more now?
because before times? Answer: The apostle Paul, as I said, is talking about salvation itself, which has begun, but is kept through faith and hope; which in itself is near, but has not yet come, but will come in death and at the last judgment; just as he teaches us to wait through hope for the redemption of our bodies.
5 Such salvation was promised before time, that it should be fulfilled in Christ in time to come, when God promised the blessing to Abraham and the archfathers; as the holy Virgin Mary reports in her hymn of praise and says Luc. 1, 55: "As he spoke to our fathers, to Abraham and his seed forever. As it was promised at that time, so it was believed that it would be in the future. But now it is no longer believed to be a future thing, but is considered to have begun at the present time, because the promise has begun to be fulfilled. And therefore our salvation is now nearer, that is, it is now already present and available, which was promised before. And now begins its completion and fulfillment, whose beginning was believed before. For this reason there is all the more reason to be courageous in good works and to refrain from evil, because it is more sinful to sin against the salvation that has already been given and is now present and present, than if one still had to hope and wait for it in the promise. Another faith is that which believes the promise, which at the same time is passed away with night and error; another, that we may possess the present salvation, and expect the consummation thereof. Therefore, be careful not to take the words, "Our salvation is nearer," to mean that such salvation is not present and available; but let the word "nearer" be as much as present, so that it may be known that Paul is speaking to those who were and have become Christians through faith in Christ.
Now the question is, since such people who are Christians do not have works of darkness and do not sleep, why does he command them to rise from sleep? Why does he command them to put away the works of darkness? Answer: First of all, because we are branches of Christ, who are subject to daily purification.
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and have the old man, whom we must constantly strip off with his works and renew from day to day, and many similar things. For no one has completely put off the old nature, so that he has nothing more to put off; but we are daily challenged by the works of darkness; as St. Paul says Gal. 5:17: "The flesh lusteth against the Spirit," for it provokes quarrels and devours etc. Therefore, lest they ever snore, nor be secure, as if they were already completely blessed, he always urges them to watch and practice the weapons of light. So also, who had called the Thessalonians children of light, he nevertheless teaches them to be temperate and the like, which he also does in all the other epistles. For we never avoid sins so much that we should no longer avoid them, because they make us lethargic without ceasing; as Peter 1 Ep. 5:8, 9 says, "Brethren, be sober, and watch: for your adversary the devil walketh about as a roaring lion, seeking whom he may devour. Resist him firmly in the faith."
(7) But we do not herewith greatly object to those who understand the law or the time of the law by night, without the understanding being more difficult. For the law in itself is a good and holy light, but it works and increases error and the works of darkness where grace does not help it. Therefore, where the law is, there is also night and the work of darkness. Again, where there is no law, there is no transgression of the law, Rom. 4:15. But this is too high now, so let us save it until another time.
8'. Now let us also look a little at the understanding of the words and spiritual interpretation. How finely is the sleep of the night interpreted the life of sins? First, because sleep sees nothing of the truth, and he who walks in darkness does not know the goods of the life to come, neither does he feel them or desire them. Just as one in the night of the flesh sees nothing of things of the flesh. Secondly, because a sleeper is deceived by images and dreams of things, but neither enjoys nor feels the things themselves. And by being deceived in this way, he firmly believes that he has
with the true things. So a sinner who lives in sinful lusts dreams only of worldly things, since he swears that it is something, and yet neither feels nor feels the things that he should hope for; as David says in the 76th Psalm, v. 6: Dormierunt somnum suum, et nihil invenerunt in manibus suis omnes viri divitiarum: "The proud must be robbed and fall asleep, and all warriors must let their hand go down." How can he so contemptuously call this life a sleep, because of which people rush and crowd, as if it were the most delicious and excellent.
(9) Neither does he call the works of darkness weapons, as he calls the works of light weapons. Why is this? Answer: Because, as I said, he writes these things to those who are already righteous and devout, so that they may know how to use good works against the devil and sin as weapons.
(10) And that good works are so necessary for the pious that without them they can by no means resist and defend themselves against the evil works of darkness, so that we are challenged everywhere: by this he means that this life should be a war and a battle for the faithful, as Job also says in Cap. 7:1, in which they constantly have to contend with sin. For those who bravely arm themselves with good works, the works of darkness are neither weapons nor a strong defense, for they do not overcome, but are overcome, and therefore are nothing more than mere works that provoke and drive to evil; of which St. Paul says Rom. 6:13: "Do not give your members to be weapons of unrighteousness." As if to say, Let not your members overcome and become weapons of unrighteousness. Again he says 2 Cor. 6:7: "By weapons of righteousness, on the right hand and on the left."
(11) On the right hand, the works of darkness, which come gently to man, such as eating, drinking, carousing, and fornication; on the left hand, the evil works, which come from evil, such as quarreling and strife: all these must be taken off and discarded, regardless of the fact that they continually overtake us, and for this we may also use weapons.
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What kind of weapons? Answer: Sobriety, temperance, fasting, vigilance, chastity, modesty on the right; kindness, patience, gentleness, goodness and the like on the left. And this is that he says: "Draw near to the Lord Jesus Christ"; this is, as he explains to the Ephesians Cap. 4:24, the new man; that as we have borne the image of the earthly, so shall we bear the image of the heavenly. 1 Cor. 15, 49. For to put on Christ is nothing else than to be conformed to His image and likeness; as He clearly says in Eph. 4, 22, 23, 24: "Put off after the former manner the old man, which through lusts is corrupt in error. But be renewed in the spirit of your mind, and put on the new man, which is created after God, in righteousness and holiness" etc.
(12) Let us walk uprightly as in the daytime. Let the Christian's life be such that in all that they do, speak and think, they conduct themselves as if they were seen by everyone in broad daylight, as they are true in the sight of God and will be at the last judgment. Thus Christ says John 3:20, 21: "He who does evil hates the light and does not come to the light, lest his works be punished; but he who does the truth comes to the light, so that his works may be seen, for they are done in God"; and Paul Ephesians 5:9: "Walk as the children of light. The fruit of the Spirit is all manner of goodness and righteousness and truth." He who lives in such a way that he does not like his deeds to be seen in broad daylight lives dishonestly, and not as in the daytime, but as in the night, which is impudent, and, as they say, nobody's friend, and convenient for all loose dealings. Nor can such a one keep a good conscience, of which St. Paul boasts in 2 Cor. 1:12, saying, "Our glory is this, that is, the testimony of our conscience, that we have walked in the world in simplicity and godly integrity, not in carnal wisdom, but in the grace of God"; and Rom. 12:17, "Diligence yourselves to honorableness toward everyone."
- have here eight also a beautiful order
The words of Paul. He that would arise from the sleep of sins, and put away the works of darkness, must first begin to put away devouring and drunkenness. For he who has given himself up to devouring and drinking is never safe from chambers and fornication. I never believe that a drunkard is chaste, says St. Jerome. He who does not tame his belly, much less will he tame the members of his belly. Therefore, a man should first force and overcome his own wickedness, that is, the evil desire; then he may also force the foreign one, that is, the repugnance of other people, that is, strife and envy. And so the evil desire is subdued by the opposite of the things that nourish and strengthen it. For the beast has four feet and four abodes, namely, eating, drinking, chambering, and fornication; and where it must do without the four, it cannot exist. What eating and drinking is, one knows well, namely, an abundance of eating and drinking. Little good is written of either in the Bible; especially Ezekiel Cap. 16, 49. says that the Sodomite sin had such roots. "Behold," says the prophet, "this was thy sister Sodom's iniquity, hopefulness, and all full of it"; this is soon followed by "good peace," idleness, and fornication. For a drunkard must also sleep and sloth for a long time: but where one sleeps and sloths, there is soon found lechery, tickling and raging rut of carnal air, yes, the whole host of carnal desires. And so the lust of the flesh reigns in the works of darkness and in the sleep of sins. Against these are weapons: Temperance, fasting, hunger, thirst. But against the chambers and sluggishness: work, labor, activity, watchfulness, prayer, contemplation of the divine word, remembrance of the suffering of Christ and the saints. By these weapons are cast out evil thoughts, lewd deeds, sight and speech, and the like, which are here understood by "fornication" (for this is the Greek word), which is widely spoken of in the Scriptures and other books.
14 But notice that St. Paul does not write a single letter here about the superstitious works that are now known under the papacy.
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He does not speak here of certain holy days, but of fasting and abstaining from the works of darkness, not for one day or more, but always. He does not say here about certain holy days to fast otherwise or so; but badly, one should give up the works of darkness, and not one or more days, but always abstain from eating and drinking. For those seek nothing less with their fasting than that they may resist the works of darkness; but when they have fasted their time, they again drink and revel in it most recklessly and shamefully. Neither does he praise those who do violence to their bodies by excessive hunger and fasting for a few days, and then devour again with the wolf; but he wants us to keep ourselves in constant hunger and thirst, so that we will never be found devouring and drinking. As Christ says Luc. 21, 34: "Beware lest your hearts be weighed down with gluttony and drunkenness, and that day come upon you quickly." Notice, he says with diligence, that the heart of man is weighed down with eating and drinking.
(15) The other sin, anger and hatred, is nourished in strife and envy. Now everyone knows what strife is, but for the sake of the simple I must show both with examples. "Strife" is when two people quarrel about a thing, that they may obtain it or protect it, and it actually happens with words and with the tongue; for the mouth and tongue are directed sometimes here, sometimes there, on both sides, as man wills. The little word aemulatio, however, which is sometimes translated by "envy," I think is a pleasure of quarrelsome people, since one always seeks to repay the other with evil, and even to make things worse, so that no one follows the other in evil things, as one curse and word of reproach is always over the other. Now, we are daily challenged by these works of darkness, therefore we should put them aside and put on the weapons of light, and on the other hand be patient, gentle and kind, break our wills, bless those who curse us, do good to those who offend us, Matth. 5, 44, and thus overcome evil with good; and in this way clarify the meaning of this book.
We must prove that the weapons of light are stronger than the works of darkness that challenge us.
And wait for the body, but so that it does not become horny.
(16) In these words, St. Paul punishes too great severity against one's own body and, again, too great indulgence of others, thus setting a right measure to mortify the flesh. We should care for our bodies with food and clothing, so that they can live and work, and not become ill and unfit for work through hard constraint; but we should be moderate in this, so that we do not follow our desires: we should tame the body so that it is serviceable, and yield to it so far that it remains alive. That is why St. Paul says in 1 Cor. 9:27, "I stupefy my body and tame it." He does not say, I martyre him sick and to death; but I tame him. And Sirach Cap. 33, 25: "To the ass belongs his fodder, scourge, and burden; so to the servant his bread, punishment, and labor."
(17) The reason why this epistle is read during Advent is that it was thought to be written. St. Paul wrote it to those who are not yet pious and righteous. To this end they were moved by the word: "Our salvation is now at hand," etc., which, they think, indicates Advent; but which rather indicates that salvation has already come and is present. For he says, "The night is past, but the day is coming," that is, it is present and now here, in which we are to walk honorably, just as one usually walks honorably on earthly day. And speaks entirely of things past and present. But this may also be applied to the future, so that salvation, of which he now says it has come and is present, is to be completed in the future, namely, at the second future. After that, too, since salvation was promised and believed before, but now fulfilled and begun, the memory of the old promise and the then future salvation is still kept. For since we live, as it were, in the middle of both Advent times, we should praise both God's mercy,
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who promised it in the past, and God's truth, who has kept his promise and finally wants to fulfill it in eternal life. For this is the time in which the goodness of the promise and the truth of the fulfillment will be in harmony.
And thus understands the present time in itself, both the future and the past. Let this be said recently of the reason why the epistle is read in Advent.
2.Sunday; Rom. 15:4-13
On the second Sunday of Advent.
Rom. 15:4-13.
But the things which are written aforetime are written for our learning, that we through patience and comfort of the Scriptures may have hope. And may God of patience and comfort grant you to be of one mind one with another according to JESUS CHRIST, that with one accord ye may praise GOD and the Father of our Lord JESUS CHRIST. Therefore receive one another, even as Christ received you to the praise of God. But I say that JEsus Christ was a minister of the circumcision for the truth of God, to confirm the promise made to the fathers. And that the Gentiles should praise God for mercy, as it is written, Therefore will I praise thee among the Gentiles, and sing unto thy name. And again he saith, Rejoice, ye Gentiles, with his people. And again, Praise the LORD, all ye nations; and glorify him, all ye peoples. And again Isaiah saith, The root of Jesse shall be, and he that shall rise to reign over the Gentiles, in him shall the Gentiles hope. May God of hope fill you with all joy and peace in believing, so that you may have complete hope through the power of the Holy Spirit.
(1) It is easy to understand why this epistle is ordered to be read during Advent, namely, because the apostle speaks so often in it of the hope we have in Christ, the future Savior. And so the other future of Christ is remembered on this Sunday, of which also the Gospel reports, as we shall see. For those who received Christ in his first coming, put him on, and carry him daily in faith and good works, encounter much adversity, by which they are driven out of the world; as, for instance, the children of Israel were driven out of Egypt. And therefore the life of all Christians is nothing else than a hope in Christ, their Redeemer, who will lead them out of this life into the kingdom of his heavenly Father and deliver them from all evil.
Now, for a proper understanding of this epistle, it is necessary to know that the Romans to whom Paul wrote were converted to Christ partly from the Gentiles and partly from the Jews. For the Jews had scattered throughout the world, and were much more numerous than the Gentiles.
at Rome, as is written in the book of Acts. After Paul had instructed them in the faith and good customs, he gives them several commandments at the end of the epistle, confirming them in the unity of the Spirit, and removes the causes that might disturb their unity in faith and life; of which there are two: the first, that the Jews had a weak conscience from the habit and use of the law, and could not eat meat as was forbidden in the law; nor did they suddenly refrain from all the ceremonies and statutes of the law, even though they were now no longer necessary to keep.
(3) Now here he teaches the Gentiles that they should tolerate these for a time, and not separate faith and Christian life for the sake of food. Likewise, if a Gentile or a Jew was afraid to eat the food sacrificed to idols (when it was the custom of the time), fearing that they would sin in it and go into idolatry, when it was lawful to eat all kinds of food, and nothing was unclean.
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Those who believed in Christ. But because the stronger in faith knew these things, they despised the weak, and freely ate all the food, as they knew it was lawful for them to do. Because of this, the weak were angry and could neither do nor refrain from doing so, and they were troubled on both sides in their consciences. For they thought: If we follow those who are stronger in faith, and eat with them everything that comes before us, we sin against our weak conscience, which forbids us to eat such things. If we refrain from doing so, and those who change do so, we must fear that we are not Christians, because we do not do as other Christians do. These weak believers, the apostle teaches, should be tolerated, and in their presence abstain even from the permitted foods, until they become accustomed to it, and learn to recognize that it is permitted for them to enjoy all kinds of food etc.
(4) There are many of them at this time, when they see that others, by permission of the popes, eat butter, milk, and eggs on the days on which it was hitherto forbidden by spiritual law, and do such things as were hitherto forbidden: they are vehemently angry about it, and judge according to their antiquated conscience that these things are not permitted. So also those who are used to the old church practices and ceremonies, when they hear that one prefers these things to the works of love, and teaches that for the sake of love one should leave off their prayers and even the work of man, they are so confused in themselves that they do not know whether they are doing right or wrong; They do not want to let go of their thing and do not want to accept that thing; they are not to blame for this, but the popes, bishops and prelates, who teach only the outward church customs, and take over their hearts with their human statutes, so that they cannot grasp God's commandment before it. All of these are to be taught rightly about things, but they are to be tolerated with their customs, and not suddenly stopped from their usual works, until they themselves may distinguish between God's works and men's works, between God's commandments and men's statutes, lest the unity of Christian faith be destroyed.
The people of the world are not to be separated by such violence. Especially because it is all a bodily thing and only the work of men, which they resent, which may all be changed in time; whereas faith and Christian life are spiritual and the work of God; therefore these little things are to be tolerated, that the greater may be preserved.
The other cause of disunity is that among God's people there are inevitably weak ones of another kind, namely, sinners. These are those who are now commonly called the passionate, the discontented, the foolish, the hopeful, the stubborn and obstinate, or those who are burdened by other vices, or who have otherwise fallen into sin, even though they are otherwise good people and at other times behave quite well. For such people are evil to deal with, and yet we must deal with them. Paul speaks of these in the present epistle, teaching that they should not be shunned or abandoned, and that for this reason they should not destroy the unity of Christian faith and conduct; for they must therefore remain among us, so that the love of other Christians may be exercised toward them. For those who do not want to suffer these become instigators of sectarianism and heresies, disunity and much evil, are so insolent that they put all the blame on the weak, since they themselves are to blame, and are much weaker than those, because they cannot stand the weak. St. Augustine writes about this in Gal. 6: "A spiritual man is not known better by any thing than by the way he keeps himself in the sins of his neighbor, namely, when he makes much more effort to save him from them than to mock him; and rather helps him than reproaches and slander him. Therefore St. Paul deals with this doctrine in this epistle, of which he writes Gal. 6:1, 2: "Brethren, if any man be overtaken in any fault, instruct him with the spirit of meekness, ye that are spiritual, and look to thyself, lest thou also be tempted. Bear one another's burdens, and ye shall fulfill the law of Christ." The "burden," he says, that is, the gross manners, yea, even the sins of our neighbor; not their laudable manners; for laudable and pleasant bear.
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means more to be carried than to carry, and to live among angels, not among men.
This is what he says in this epistle, in the beginning of chapter 15, v. 1, 2, 3: "We who are strong should bear the infirmities of the weak, and not have pleasure in ourselves. But let each one of us so place himself that he may please his neighbor for good, for correction. For even Christ had no pleasure in himself, but as it is written, The weak of them that reproach thee are fallen upon me. But what is written before" etc. As if to say.If we are strong, and think ourselves to be spiritual, let us not compare ourselves with them that are not strong, nor that seem to be so; and let us not take pleasure in ourselves in the infirmities of our neighbor, as the Pharisee in the gospel took pleasure in himself in the infirmities of the publican, and of all other men: for our neighbor ought not to displease us, because he hath not, neither is able, that we have, neither are able: But we are to bear this infirmity of his with a gentle spirit, and make every effort to deal with him in such a way that he may take pleasure in our gentleness and patience, until he is tempted by our good works to follow us, and is thus improved by us. Therefore, we are to set ourselves up in such a way, not that we may have pleasure in ourselves and dislike our neighbor, but that he may have pleasure in us and improve himself.
7 So that you may do this with all the more pleasure and love, consider the example of Christ, who dealt with us in this way, not mocking us in our sins, not boasting of the divine form and all that he had and was able to do; but humbling himself, he set himself up to please us by provoking us to good, taking our sin upon himself, not casting us away or forsaking us as evil and unworthy. For if he had done thus as we do to our neighbor, he would have saved no one; but if we do thus to our neighbor as he has done to us, we shall despise no man, he may be as sinful and unrighteous as he ever can. This is followed by this epistle:
For what is written before is written for our learning.
(8) Forasmuch as he had adduced the Scriptures, speaking of Christ, lest any man should secretly murmur against them, and say that they were not proper: he therefore, on the occasion of this certain saying, gives a general doctrine of the use of the Scriptures, and teaches why not this piece only, but all the Scriptures, were written, and how they ought to be used. For all that is written was not written for Christ's sake (who had no need of it), but for our sake, that we might be taught and instructed thereby. For the teaching of men, I say, all things are written that are written. Likewise, he also says in 1 Cor. 9:9, 10: "Does God take care of the oxen? or does he not say all things for our sake? For it is written for our sake." As if he wanted to say: God does not care for the oxen, but for us; not as if he did not care for the oxen at all, since he cares for all things (as some here in the text torment themselves); but that he does not speak and write for the sake of the oxen. For what should he speak and write to the oxen? The word of God in Jacob and Israel is sent to men alone. So also here, the word that is written by Christ is not written to Christ, but to us, just as everything else is. For what should God have written for the sake of Christ, who knows and has all things? Therefore, the reason altogether why the Scriptures are written is to instruct men.
9 With this general saying he expresses the benefit and fruit of Scripture when he says:
That we may have hope through patience and comfort of the Scriptures.
10 For a man who is instructed by the Scriptures learns nothing therein but the cross and patience; for all Scripture is nothing but a word of the cross, and an exhortation to bear the cross; and this exhortation man needs, that his patience may not cease, but be strengthened with hope of the future.
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tual salvation. Therefore, both patience and the Scriptures are necessary. For God's word does not lift up the cross and patience, but puts up the cross and teaches patience in hope. What else does Scripture teach but the death of the old man and the hope of the resurrection of the new man? The death of the old man demands patience, and the resurrection of the new man cannot be seen, but must be expected in hope, through the word and exhortation of Scripture.
Now this is not the smallest part of the cross, that you tolerate the weak and deal with unkind people; for it is very annoying to the old man, who always has a liking for himself and a dislike for his neighbor. Therefore, the old man must be killed by patience in this passage, and admonished by the Scriptures to hope in God alone and not to have pleasure in himself. And so St. Paul has drawn the common benefit of Scripture to a part of this cross. If God has written down his word for our learning, why do we read and study everything rather than the holy Scriptures? For if our doctrine is written here, why does one seek it elsewhere? Follow in the text:
But God of patience and comfort grant that you may be of one mind among yourselves, according to Jesus Christ.
- See how diligently St. Paul preaches grace, namely: lest someone think that he wants to obtain the patience and comfort of Scripture by his own efforts, he indicates by his desire and prayer that these gifts must be obtained from God through humble prayer. Scripture teaches, but grace gives us what Scripture teaches; as he says, "God, the author and giver of patience and comfort, grant it to you," for you do not have it from yourselves, "to be of one mind among yourselves," that is, that each of you be of one mind among yourselves, that you seek, love, and desire of one kind, and please all of you of one kind. How then? So that the weak are like-minded like the strong; and the strong take care of the evil of the weak as if it were their own,
To do to the weak as they would have done to themselves if they were in the weak's place. This is called "being of one mind," when a man does not seek what is his own, but what is another's; as St. Paul teaches Phil. 2, 4. This spiritual impulse is the nerve of the whole Christian doctrine, without which it cannot stand, which St. Paul in another place calls unity in the Spirit, when he says: "Be diligent to keep unity in the Spirit through the bond of peace." Eph. 4, 3.
Therefore, the word "minded" is not to be understood here, as the philosophers interpret it, from the intellect; but according to Christianity, from the will, since man has one opinion and affection, namely, a deep movement of the heart toward the neighbor or against the neighbor. That one man should have the same mind as another is a great blessing from God; the apostle knows this well, which is why he prays that this gift will be obtained from God, rather than assuming and being satisfied that it will only be taught through the Word. For this is that mind and will which has divided the church even today into innumerable sects, factions, opinions, quarrels, wars and deaths, even among those who deal with holy things; and all this for mere worldly and temporal things; so that this teaching of the apostle is more distant from them than the morning from the evening, that before such disunity and unrest one sees nothing of the church, nor hears anything but the mere name. So many heads, so many senses we see now in our time, and yet they all make much believe that they are called Christians.
14 But that he saith, According to Jesus Christ, he sheweth the power of such concord among themselves: for the ungodly also are of one mind, but after the flesh, and after the devil. Therefore he wants the godly to dwell together in one accord and to be of one mind only in the things of Christ, so that they do not abuse the appearance of unity to do evil. For so also among themselves abominable sects and orders hold with one another, and are of one mind, but after Adam, and not after Christ. Continue:
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That ye may with one accord praise God, and the Father of our Lord Jesus Christ.
015 That is, because ye have One God that hath called you, ye have all obtained one grace and mercy. He who called the strong has also called the weak, and has made no distinction among them: so you also should not let yourselves be shattered by such larvae on different minds; but praise God with one accord, recognizing this grace, which is common to all. As the profession has made no distinction among you, so let there be no distinction among you that one is strong and another is weak. But when he says, "Praise the Father," he teaches that Christ always draws us to the Father through Himself, John 6:44, whose kind will he praises for us, saying, "All that He has done, He has done by the will of His Father, so that we may trust in God through Him, as children trust in their father.
Therefore, accept one another (as Christ accepted you) in honor of God.
Now the apostle draws the conclusion he intended, and refers to both kinds of weakness, of which it is said that we are to receive, tolerate and best both; as he said before that Christ has received us, since he says: the weaknesses of those who revile God (that is our sin) have fallen on him, Ps. 69, 10. So let one bear another's burdens, and respect his neighbor's misfortune for his own misfortune, and in this act as if we wanted to help ourselves. In this God is praised. For just as Christ took us up to the glory of God, that is, he did not seek his glory against us, as the Pharisee did; but in showing us the mercy of God, he did to us what his Father would have done to us; and thus the mercy of God is magnified and praised in us. So we also do mercy for the glory of God, when we receive, tolerate and improve our neighbor for the sake of God, according to Christ's example.
For I say that Jesus Christ was a minister of the circumcision for the truth of God, to establish the promise of God made to the fathers, but the Gentiles praise God for mercy.
17 This is what St. Paul says that he makes Christ common to both Jews and Gentiles; although he was promised to the Jews alone, he was also proclaimed to the Gentiles beforehand; as if he wanted to say: Christ did not take pleasure in himself, but bore our reproach; so that the Jews would not take it upon themselves alone and exclude the Gentiles from it, if he had said: All things that are written are written for our learning, and would have wanted to apply this to both Jews and Gentiles; since it was certain that it was written to the Jews alone, as he says above in Rom. 3, 2: "What God has spoken has been entrusted to them"; item in the 9th Cap, V. 4: "To whom belongs the law." Therefore, so that the Jews would not exalt themselves, even though they alone trusted in God's word and Christ was promised to them, Paul makes everything common when he says: "I state clearly and plainly that Christ was a minister of the circumcision, that is, an apostle and messenger of the New Testament to the Jewish people, which St. Paul calls the circumcision Gal. 2:7 and elsewhere. As Christ himself says Matth. 15, 24: "I am not sent, but only to the lost sheep of the house of Israel." But that he was sent and was a servant was not because he was sent to the Jews alone, though it was sent to them alone; but it was promised to both Jews and Gentiles alike. To the Jews, that the promises might be confirmed and fulfilled, since God had promised the fathers that Christ should be born of their seed, that God might be found true in His promises. But to the Gentiles, not that the promise might be fulfilled to them, for it was not promised to them; but that they might praise God for mercy's sake, because it was written that the Gentiles should praise God. He says, "for mercy's sake," so that both what the Scripture said before about the Gentiles, that they should praise God, should be fulfilled.
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The truthful God promised to the fathers in the Scriptures.
(18) Therefore in Christ there is no distinction between Jew and Gentile, except that Christ was promised to the fathers of the Jews; therefore they enjoyed the truth of God, who fulfilled the promise to them. But to the Gentiles nothing was promised, but an unexpected mercy befell them, which they should praise. Although this also makes the Jews equal to the Gentiles, that God also promised their fathers out of grace and undeserved mercy what he gave to the Gentiles. For those deserved the promise as little as these the gift, but have on both sides to thank grace alone, without the Jews having had a legitimate cause before the Gentiles to wait for the truth of God. Therefore, if Christ is common and has borne the burden of all men alike, we also should become common among ourselves, be of one mind among ourselves, and under no title nor person be of another mind in Christ.
As it is written, Therefore will I confess unto thee, O LORD, among the nations, and sing of thy name (Ps. 18:50).
19 Behold, here is nothing promised unto the Gentiles: but it is prophesied that they shall confess the name of the LORD. What name? That he is merciful, kind, a Savior and Redeemer. Now if Christ sings the name of the Lord among the Gentiles, then by the Gentiles are understood the Christians in whom Christ dwells, who praise the mercy of the name of the Lord.
And again he saith, Rejoice, ye Gentiles, with his people.
20 That is, with God's people. One wants this saying to stand Deut. 32, 43. where Moses says: "Praise you Gentiles his people." But St. Paul, though he changes the words a little, keeps the same mind; for the Gentiles cannot ever praise God's people, nor rejoice with God's people, unless they have One God with His people, that is, with the Jews.
And again (namely in the 117th Psalm, v. 1.); Praise God, all nations, and lift him up, all peoples.
(21) These are clear words that the Gentiles should praise God, which they could not do if they were not His people. But they would not be His people if they had not received God's grace through the common Christ.
And again Isaiah says (Cap. 11, 10,): It will be the root of Jesse, and he who will arise to rule the Gentiles, in him the Gentiles will hope.
22 Thus the seventy interpreters, whom St. Paul follows, gave it. But as St. Jerome thinks, it reads in Hebrew: "At that time shall be the root of Jesse, which is for a sign unto the nations, after whom the Gentiles shall inquire. These words are clear, that from the lineage of Jesse should come a prince, after whom the Gentiles would inquire, and that is no one, nor will be anyone, except Christ alone. There are also more sayings in the Scriptures, in which the Gentile church in Christ is proclaimed beforehand, some of which St. Paul wrote in Rom. 10, 12, 19, 20, item, Cap. 4, 10. 11. and Cap. 9, 24. 25. Therefore there is no reason why one should not tolerate another, since Christ is common to all men, both Jews and Gentiles, strong and weak, high and low, and whatever their names and persons may be.
AVer God of hope fill you with all joy and peace in believing.
- That is, God teach you to know Christ fully; if you have this knowledge, you will rejoice in the common good and have peace among yourselves. This joy and peace, I say, will be in faith, that is, in believing in Christ. "For in the world ye fear, but in me ye have peace," John 16:33. I would not that ye should rejoice in sins, and have the peace of the world; but that ye should rejoice in Christ, whom ye see not, but believe. If then this peace is common to all men, ye shall not find any thing to envy one another, neither shall ye envy one another.
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but rejoice one among another, wish one another happiness, and live in peace with one accord. Now it is not a thing that many of them should have in common, but that which is in faith, which is Christ. Therefore no sadness, disunity, or strife among men follows from it.
That you may abound in hope by the power of the Holy Spirit.
- because we are subject to much tribulation, as has been said, it is necessary that we think about
be rich in hope, that we may not lose heart in patience. But this is not in our power; therefore we must pray that God, who gives hope, will create that we may abound in hope in all the tribulations of this life. But God does not take away affliction, nor even death. How then, that He strengthens us by the power of the Holy Spirit, so that we do not flee the tribulation, but endure and overcome it, amen.
3.Sunday; 1 Cor. 4, 1-5
On the third Sunday of Advent.
1 Cor. 4, 1-5.
That is what everyone thinks of us, namely as Christ's servants and stewards of God's secrets. Now no more is sought of stewards than that they be found faithful. But it is of little consequence to me that I should be judged by you, or by any human day; neither do I judge myself. I am not conscious of anything, but in this I am not justified; but it is the Lord who judges me. Therefore judge not before the time, until the Lord come, who also shall bring to light that which is hid in darkness, and shall make manifest the counsel of the heart: and then shall praise be to every one from God.
(1) The Corinthians had begun to separate into sects according to human inclination, some boasting of Petro, some of Paul, some of Apollo, and wanting one sect to be better than the other because of the excellence of the apostle who had taught or baptized them. This division is met by St. Paul, who teaches what and how they should think of the apostles, lest they inflate themselves among themselves on account of the apostles, and draws them back from the person and reputation of the apostles to the one Christ, whose servants they all were, and sets himself and Apollo as an example, saying:
For this, man had us etc.
002 As if to say, Let every one of you take heed that he think not more highly of us, nor esteem us better than Christ's servants. We are servants, not masters; we do not teach our word, we do not do our work, we do not want you to put us under your authority.
but to Christ, as he said above: "It is not he who plants, nor he who waters, but God who gives the increase", 1 Cor. 3, 7. But we are all servants, through whom you have believed and become subject to Christ; as if he used the words of Gideon, Judges 8, 22. 23. 8, 22. 23. when the children of Israel said, "Be lord over us," and Gideon answered them, "I will not be lord over you, neither shall my son be lord over you, but the Lord shall be lord over you."
3 St. Paul punishes with these words the tyranny of the great lords and the influx of the mob, who are quite senselessly attached to their rulers; as we see in the secular authorities and regiment, yes, even in the Christian church, where each one strives how he may rule before others far and wide and attract many people to himself, so that they may have the favor of the people: since the kingdom of Christendom should be so done that the rulers may be unanimous, the rulers may be unanimous, and the rulers may be united.
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I should draw all the people to the general Christ, not to themselves and to their dominion; again, the people should not see under which teacher and region they were, but how eagerly they all, one and all, through their teachers, whoever they may be, ascend to Christ.
4 Now, unfortunately, at this time the teaching of this epistle has so completely faded away that Christianity of today is almost nothing but sects and cults. For it is not asked how they serve Christ, and act and do the word of God; but they strive only that each one may have the most subjects. For they only draw people to themselves and not to Christ. And it would be good if it remained so that they were no more than lords and tyrants. But now they have come to the point where they do nothing but strive for wealth, power and pleasure; for they are considered today to be the best pastors and prelates of the church, who adorn and fill their churches with temporal income and worldly splendor. These, they think, are Christ's servants; just as if one served Christ by collecting much wealth, more than by distributing it among the poor.
5 This would also still go, but this is unpleasant, that they are not stewards of God's secrets. For St. Paul wants them to be considered as Christ's servants, whose messengers and apostles they are. But for what purpose? That they may be stewards of God's mysteries. What then are God's mysteries? Answer: The Word of Christ, the wisdom of the Cross, the Gospel. These are the hidden secrets that God has revealed in the New Testament, which He had hidden in the Old Testament before. Just as a steward is not lord over the goods, but as Christ says in Matt. 24:45, he is set over the servants to give them food, so he should not desire to be anything more than a steward, nor should he be considered by men to be anything more than a steward. Therefore, an apostle or a servant of Christ has two names, for he stands in the middle between God and men: with God he is a servant, but with men he is a steward over the servants.
God's mysteries. For in this he serves God by preaching the gospel, and in this he keeps house by preaching. But what are they preaching today? About what mysteries do they keep house? They have enough things to keep house: Prebends, fasts, church goods, marriage matters, and the like; this is strange housekeeping, of which St. Paul knows nothing. For the word of God and the mystery of the cross no one knows or teaches.
(6) Therefore you must firmly believe that the mysteries of God are nothing else than the things that happened in Christ, which is also elsewhere called a sacrament, and often a mystery, 1 Tim. 3:16: "And great is the mystery of godliness, which was revealed in the flesh, justified in the Spirit, appeared to the angels, preached to the Gentiles, believed in the world, taken up into glory. And do not be mistaken that it is called a sacrament in one place and a mystery in another; for this is due to the Latin interpreter, who sometimes translates the Greek word mystery, sometimes leaves it standing, by which he has given rise to many unnecessary questions about sacraments.
(7) That he does not speak of one mystery, but of many, is not the reason. There is one sacrament and there are many sacraments. For the one Christ is preached in many ways, since he is all in all, and is pointed to in all places through all the Scriptures. Therefore the office of pastors is to preach the gospel. But now, which is unpleasant, they lead nothing but the doctrine of men, and statutes of works, and such like, that they may destroy the gospel, and are now not stewards, but desolators of the mysteries of God. Now see how the church is. They want to be more than servants and shine in pomp, riches, power, or at most in the administration of ceremonies; what would they do if they were stewards of God's mysteries? just as St. Paul wants the apostles to be held no higher than as servants of Christ, whether they would be worthy of the honor of this inestimable mystery over which they are stewards.
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that they would be worshipped by men. And yet no one desires dominion more than those who neither serve Christ nor share the mysteries of God with us. Therefore, it follows correctly in the text:
Here one asks now among the householders that someone is invented faithfully.
8 As if St. Paul wanted to say: If we are servants and stewards, we should not be asked how we rule, but only be concerned that we are found faithful. Christ also complains about this when he says Matth. 24, 45: "But who is a faithful and prudent servant, whom his lord has set over his household?" What is this faithfulness? Without doubt, that he seek not his own, but his lord's benefit, that he improve his lord's housekeeping. These are they who teach the people purely the word of the gospel, and as St. Peter 1 Ep. 5:2 says, do not seek shameful gain, good days and favor, but lay down their lives for the church. Those who do not do this are described by the prophet Isaiah in Cap. 1, 23: "Your rulers are apostates and thieves; they all take gifts gladly and seek gifts; they do not do justice to the fatherless, and the widow's cause does not come before them." Follow on:
But to me it is a small thing that I should be judged by you, or by a human day.
(9) This is a great word, which is found in few: as Solomon saith, Prov. 27:21: "A man is proved by the mouth of praise, as silver in a crucible, and gold in a furnace." Some praised Paul and preferred him to others, but some did not. But he does not turn back on either judgment, but passes through the midst of them, and by this prudence he thoroughly weeds out the seeds of sects and cults. If he had held with those who preferred him to others, and strove for the supremacy, he might have obtained it with a word and kept the others in terror by the apostolic prestige; but he did not want to be a lord, to rule over them, or to hold anyone else equal, to be silent, to be preferred.
and has wanted to be nothing more than a servant of Christ and steward of the Word. He modestly, but with apostolic seriousness, despises the judgment of the mob. He does not scold them with harsh and evil words, but refutes them very skillfully and emphatically. For he holds their judgment against each other as God's judgment, since nothing is more powerful and swifter to bring all creatures to shame than the judgment of the mob, for his judgments are incomprehensible. Therefore, if you consider God's judgment, what the whole world judges of you will be little to you, and the judgment of the mob will disappear, as the light of a torch disappears before the light of the sun in broad daylight.
(10) What do you think the descendants of the apostles and the present prelates of the church would have done if they had had such an opportunity to rule as St. Paul did here? I think that there would have been some of them who would have let sects arise before they would have let go of this owed reverence (as they say) and obedience. For from the judgment of the mob and their foolish love arises their tyranny; and this they despise by no means, but strive with all their might that no one should call it a human day or consider it a small thing, as St. Paul says here. See now how artificially the apostle speaks. It would have been too harsh if he had said, "Your judgment is little, it is worthless, it is foolish," as it truly was. Therefore he moderates his speech and says that it is nothing to him; so that it may seem as if he did not want to despise them but himself, and to show how foolish and nothing it would be if he accepted their judgment, and lets them take the best of it, so that they may understand how foolish they would be, since they thus judged him and others. So he does not accept the verdict of the mob, and refutes it modestly, but powerfully, not only by his own opinion, but also by theirs. (11) A "human day" here means as much as a human judgment, or a testimony and praise, so that one emphasizes and makes famous the people whom one holds high, just as if they had given the people a day
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and bright weather, which make them noble and famous. And is a way of speaking in the Scriptures, taken from the natural day, where one may see a thing, so one cannot see in the darkness. That is why great lords are called illustrious etc. So Jeremiah Cap. 17, 16: "I have not desired the day of man, thou knowest it"; and Christ Joh. 5, 34: "I take not witness of men"; and again v. 35: "Ye would be glad a little while in his light", that is, that John enlightened you with his witness, and made you famous with his light; item v. 41: "I take not glory of men". Now, this honor, glory, prestige, judgment, testimony, praise and honor, that is the human day, of which St. Paul considers to be famous a small thing. And it is called a "human day"; for it comes from men and ends with men. Is therefore the opinion: I do not desire to be praised and exalted by you, nor by some men. Men may seek it, but servants of Christ and stewards of God shall wait until God judges and praises them in His day.
Nor do I judge myself.
(12) Here the question arises: Is it such a great thing that a man does not judge himself? since it is much more difficult and better for a man to be judged by others than by himself. For all men are afflicted with self-love, but it seldom happens that one is praised by others. And so it seems. St. Paul would have done better if he had first set his judgment on himself, and then, as if to better prove it, on other people's judgment, that he thus comes from the lesser to the greater. But he is a theologian and speaks according to his conscience, which no man who loves himself follows or listens to. For a man's conscience is worth as much as a thousand witnesses; indeed, our conscience is either our glory or our damnation. Also, in God's judgment we will be judged by no other testimony than the testimony of our conscience. This will be more than the testimony of all the world. Therefore, since St. Paul also did not esteem a human day, that is, the testimony of all men, he did not esteem a human day.
He has had nothing greater than his own conscience, the most faithful witness, and yet he does not trust his conscience either; for Solomon says Prov. 28:26: "A fool is he who trusts in his heart. So there is no opportunity left for hope, strife and sectarianism, but it is said to all: "He who exalts himself will be humbled"; item: "Put yourself below", Luc. 14, 10. 11.
(13) Secondly, they ask: How does he not judge himself, who writes and demands of others that they should be considered Christ's servants and stewards? Answer, as said before: The service of the word is not theirs, but God's; in which it is not asked who is more worthy or better than the other, but who is found more faithful, says Paul. The Corinthians did not dispute about the ministry of the word, which was the same for all the apostles, for they all had one word, one baptism and one faith, but about the reputation of the person of the apostles, as if the office and ministry were better if a greater and better one performed it. Such people can also be found at this time, who allow themselves to be blinded by the outward appearance, and think that the absolution of the pope and the bishops is more powerful than that of a common priest, since there is no more than one sacrament of repentance, one key, one power, just as there is only one baptism. Although it is customary in the church that the major prelate reserves certain cases in which one may neither baptize nor absolve, that is, he forbids the sacrament; but for this reason he has no other sacrament, key or baptism.
I am not aware of anything, but in this I am not justified.
14 For if he were justified in not being conscious of anything, he could boast of his conscience, but he cannot; for not he who praises himself is approved, but he whom the Lord praises, so that he who boasts may boast of the Lord, 2 Cor. 10:17, 18. Do you ask: How may St. Paul say that he is not aware of anything, since he elsewhere confesses that he was a persecutor and taunter of Christ? Answer: He speaks of his
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n his present life, since he did nothing that his conscience could accuse him of.
(15) But how is he not justified in this, since he says in 2 Cor. 1:12, "Our glory is this, that is, the testimony of our conscience, that we have walked in simplicity and godly integrity, not in carnal wisdom, but in the grace of God in the world, and most of all with you"? Answer: He speaks of two things, before the face of God and before the face of men. Before God no one is righteous in his innocence, Ex 34:7: "Who forgiveth iniquity, transgression and sin, and before whom no man is innocent"; Rom 3:19: "That no flesh should glory before Him." Therefore there is no boasting here, except in the mercy of God, on which the conscience relies in faith and hope; and is not in man's will, but in God's mercy: but before men, who cannot judge without what they see and hear, nor in themselves more than what they feel, we may be found blameless, and boast that we are conscious of nothing. For thus he commands Tito, Cap. 1, 7, that a bishop should be blameless, and that everyone should be blameless, so that the adversary may not be given cause to blaspheme. Therefore he also says in the place mentioned: "We have walked in the world in simplicity of heart." He does not say before God. The world cannot rebuke him, and his conscience cannot reprove him, and therein stands the glory of conscience. But in this he is not justified before GOD, since all men must be justified by faith and hope in GOD's mercy. This is also the point of the entire 7th Psalm, since David first hopes and prays for God's mercy, and soon after confesses his innocence before men, so that he also defies them.
But he who judges me is the Lord.
16 That is, I will not be praised by you, nor by any human day, nor even by myself, though I am blameless before you and am not conscious of anything myself; but I put my hope in God.
Mercy, that he may judge me according to his mercy. So you see that no one should exalt himself in any thing except in God's mercy. In all other things man should have fear, and this all the more, the more they provoke and please us.
(17) But it is clear that the apostle says all these things first of all about himself, so that he might also persuade the Corinthians to think of themselves in this way, as he then says in v. 6: "But these things, brethren, I have pointed out to myself and to Apollo for your sake, that you may learn from us that no one thinks more highly of himself than is now written, lest one should puff himself up against another for anyone's sake. As if to say, "I set myself and Apollo before you as an example, that you do not seek praise from men, nor accept such praise when it is offered to you, lest you give rise to a sect. For this is the most effective way of teaching, to punish oneself first, because then he can punish others all the more freely. Thus he thoroughly disgraces the sects by not only not accepting what the sectarians relied on, but also condemning it in himself, if he could have allowed it, without flattering and pretending to them.
Judge not therefore before the time, until the Lord come, who also shall enlighten the hidden things of darkness, and shall reveal the counsel of the heart. And then praise from God will come to everyone.
- Praise, he says, comes from God, for that alone is true praise. All men are liars. But I think that St. Paul, when he says that God will illuminate the hidden darkness and reveal the counsel of the heart, understands what David says in Psalm 7, v. 10: "You righteous God test hearts and kidneys. So that the hidden darkness of man is called affection, desire, lust, love, hatred and the like, which is signified by the kidneys. For this is the most hidden thing, which man cannot sufficiently recognize in himself, so that the apostle rightly calls it the hidden thing of darkness, because it is like-
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is hidden in the darkness, so that no one can see it. Further, "the counsel of the heart" is the thoughts, conclusions, judgments, and opinions of the mind, which no one knows but the spirit of man that is in him, 1 Cor. 2:11. He also attributes both of these to the Word of God, Heb. 4:12, 13, when he says: "There is a judge of the thoughts and intents of the heart, and no creature is invisible to him, but all things are bare and discovered before his eyes." Thoughts are the counsel of the heart, but the senses are the hidden things of darkness.
19 But with this word he puts down all presumption, and gives cause,
Why we should not judge, he says, because of what is hidden in us and in others. For if God alone knows this, we, who do not know it, judge unjustly and pronounce a wrong judgment: although it is right in the sight of men, it is not sufficient in the sight of God for us to quarrel with one another before God, and for one to puff himself up against another. Rather, we should despise the judgment of men and not strive for honor, so that we do not anger God with our quarrels, and we should consider it a small thing that men praise us, but a great thing that we may be of one mind in God, amen.
4.Sunday; Phil. 4, 4-7
On the fourth Sunday of Advent.
Phil. 4, 4-7.
Rejoice in the Lord always, and again I say, Rejoice. Let your joy be known to all people. The Lord is near. Do not be anxious; but in all things let your petition be made known in prayer and supplication with thanksgiving before God. And the peace of God, which is higher than all understanding, keep your hearts and minds in Christ Jesus.
(1) There is no doubt that this epistle is read in Advent because the apostle says here: "The Lord is near. This is also appropriate for the last Sunday, which is closest to the birthday of Christ; although Paul's word is somewhat forced, since Paul does not speak of the feast of the birth of Christ being near, but of the daily assistance of God. But because this is without danger to faith and Christian understanding, we should hold this to the credit of all Christianity when they draw and rhyme something from the Scriptures of their liking to their thing. This is what I say, lest a presumptuous reader despise and reject such usage by the churches, and hold all too sharply against the right understanding, and thus cause trouble and strife; since it is better to stray a little from the grammatical or even proper sense, if one nevertheless remains with the general faith of Christianity, than to stand all too stiffly on the right sense.
and causes disagreement and strife about it. Since unity, peace and harmony are so dear to us in the Scriptures, we should also let go of everything about them, but keep silent about our mind and opinion, so that we may be of one mind, according to the commandment of St. Paul in this epistle, that our wisdom may be known to all men.
2 "Rejoice," he says, but "in the Lord" and "always. How briefly but beautifully the apostle describes the joy of a Christian, which is heavenly and eternal! It is heavenly, because it happens in the Lord; eternal, because it lasts forever. Those who rejoice, whether in riches, power, honor, or pleasure, rejoice in pagan worldly joy, for this is not the joy of a Christian. Neither do those rejoice in the Lord who rejoice in their wisdom, prudence, arts, powers, and good works, or in other spiritual gifts. For as the apostle saith:
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"Rejoice in the Lord," he indicates, that everything that is not the Lord Himself, as glorious a gift and creature of God as it may be, is not that in which a Christian can and should rejoice. For those who rejoice in other things than in the Lord, rejoice in pleasure, exalt themselves in hope, and have pleasure in themselves, which is all sin. But how does one rejoice in the Lord? No other way than when one recognizes the Lord; as it is written in Jer. 9:24, "Let him who boasts boast that he knows me and knows that I am the Lord"; 1 Cor. 1:31, "Let him who boasts boast of the Lord"; item in Psalm 32:11, "Rejoice in the Lord, and be glad, you righteous, and boast, all you godly." This is what happens when we believe in Christ and are sure, in a happy conscience, to obtain forgiveness of sins through his mercy.
3 Now it is not enough that we rejoice in the Lord only some of the time, but we are to rejoice in the Lord "always. Here the apostle meets those who alone rejoice in the Lord, praising and singing to him in the time of peace and fullness of all things; but in the time of adversity and tribulation they become soft and sorrowful. That they may show that they have never fully rejoiced in the Lord. So he rejoices of whom David says, "He will thank thee when thou hast pleased him"; and in the 78th Psalm v. 35, 36, 37: "And they remembered that GOD is their refuge, and GOD Most High is their Redeemer. And pretended unto him with their mouth, and lied unto him with their tongue; but their heart was not steadfast unto him, neither did they keep his covenant faithfully."
004 But since this feigned joy deceives many, and there are few of them that truly or always rejoice in the Lord, therefore St. Paul repeats the word, saying again, And again I say, Rejoice. For the knowledge of the Lord and the joy in him must be so righteous and constant that even if the consciousness of sin grieves you, yes, even if you fall into sin, you should still overcome all this by trusting in God's mercy,
and rather rejoice in the Lord than grieve in yourselves, and esteem God's mercy above your sin.
(5) Such exhortation is almost necessary for anyone who wants to rejoice in the Lord, because we are in the midst of sins and tribulations, since both guilt and punishment continually afflict us to the sorrow of the spirit, which we must resist continually through joy and a good conscience in the goodness of God. For we are never without sin; but where there is sin, there is always in the conscience fear and dread of the judgment to come. Therefore Christ teaches that we should be ready and firm in the Lord against this fear.
(6) After St. Paul has thus instructed the Christians how they should conduct themselves toward God, he goes on to report how they should also conduct themselves toward man, saying: "Let your gentleness be known to all men. As if to say, "It is necessary in the sight of God that you serve him with joy and gladness in all things and at all times, for he does not want sad and sullen servants, but those who are courageous and confident and have good faith in his power and goodness. Therefore God punishes through the prophet Malachi Cap. 3 who say, "We walk sorrowfully before the Lord." But in the sight of men it is necessary that ye walk so, that as much as there is in you, your walk may please all men. Therefore you should arrange your lives in such a way that you not only do not offend anyone, but also do, suffer and pray everything that you can do without violating God's commandment, so that you may please people. This saying that St. Paul uses here: "Let your honesty be known to all men", he uses to the Romans Cap. 12, 17. 18. thus: "Make every effort to be respectable, not only before God, but also before men; if it is possible, as much as is in you, be at peace with all men"; 1 Cor. 10, 32. 33: "Be not angry either with the Jews or with the Greeks, or with the congregation of God; even as I am pleasing to all men in all things, seeking not that which is good for me, but that which is good for many, that they may be saved"; item 2 Cor. 4:2: "We prove ourselves good in the sight of God against all men's consciences." That is,
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We shall all walk, that all men, when they shall say it with a good conscience, may praise and extol us, and in no thing accuse or speak evil of us. And that is, to make our leniency known to all men.
7 St. Paul uses a Greek word here, which we have Germanized "Lindigkeit", although the German word does not fully reach the Greek mind; For it comprehends a great deal in itself, and expresses virtue, so that a man may make himself agreeable and pleasing to all men, and may be in everyone's way, so that no one has a grievance, does good to everyone, yields to everyone, and suffers and endures everything that he can suffer without offending God, even the loss of his goods, body and honor, and whatever else he may encounter. For he does not seek what is his own, but what is useful to many, so that they may be saved; as said before. Such a man, who seeks not his own, but what is another's, must ever be dear and valuable to everyone; for he is not burdensome, unreasonable, or vexatious to anyone.
(8) Against this rule of peace and unity, those who do not want to let go of their right, opinion, authority and cause, but want to force everyone to let go of their own cause and right, to seek their right, to follow their sense, to give way to their authority and to adhere only to their cause, argue vehemently. And so they desire that everyone should follow them, even to their detriment; but they do not want to follow anyone's way, but stand stiffly and firmly on their right, remain stiff-necked on their opinion, do not want to suffer or give in for the sake of peace. But if it is impossible for all people to yield to one man's will, mind and opinion, or if they are already forced to yield by force, that they should love and be content with the same man, then these hard, incompatible people are a cause of all dissension, strife, war and murder in the world, and a founder of all unrest, turmoil, confusion and discord. And yet these blind, senseless people boast that this evil is not their fault, pretending that they are doing it out of their own right, out of love for humanity.
justice against injustice. Since they are the more guilty, because they esteem their own right and justice higher than the common peace and harmony, and prefer their mind and opinion to all other men's minds and opinions, to whom they should have yielded and yielded with kindness in many things, and at times let their right be violated for the sake of peace; and that they behaved in the other way, and showed themselves friendly and compliant toward everyone, even with their own harm.
(9) If the princes and prelates needed this leniency or equity, there would be no need for so much Christian blood to be shed. There would be no division of Greeks and Bohemians, and there would be little quarreling and strife in the courts, and not so much sectarianism and sedition would be found in the church. But now, those who should teach this virtue are the first and foremost, who follow it out of all strength and great blindness. Therefore, their time will come for these disturbers of peace and selfish people, when one people will revolt against another, and many other terrible signs will arise.
(10) Therefore he that would live quietly and peaceably with men must take heed that he do not do or desire all things that he can and is permitted to do, nor all things that he has a right to do; but say with Paul, "I have it all in my power, but it is not all good," 1 Cor. 6:12. 6, 12. We must see many things and yet not see, yield much, and judge all things according to the time, place, and people's custom, that we may obtain peace and love; which is what Paul 1 Cor. 9, 22. speaks of, becoming all things to all men, and having peace with all men. But he that would make all things after his own fashion, that every man should give way to him, and judge according to his own right and opinion, shall not long have peace, even with one man, nor with himself, much less with all men. Therefore Terentius rightly said: The highest right is the highest injustice. And Eccl. 7:17: "Be not too just, and too wise." For as being unwise in season and out of season is the highest wisdom, so is the highest righteousness, that man should be without righteousness.
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For if God Himself would always deal with us according to His justice and righteousness, He would not let a man live. How often did David fail to do what he could have done with full justice to Saul, Joab and others? So let us, for the love of others, measure out our wisdom, our righteousness, our prudence, and all that we have.
(11) You see that the prudence of which St. Paul speaks here is nothing else than a fairness, comfort, and moderation of ourselves against other people's weakness, foolishness, and inequity, and an indulgence of our strict law; so that our prudence may be known and felt by all men. That is why St. Ambrose has so finely called such a virtue a reasonable walk and has so beautifully expressed the meaning of this word. For it is not enough to speak of it, to think of it, to disputate and preach it artificially; but it is necessary to prove it by life. Notice the diligence of Paul when he says, "to all men. May someone ask, how can one man be known to all men? And yet Paul commands all men that our leniency may be known to all men. Then he never commands that we should boast of our excellence and make it known to everyone through fame. No. For he does not say, "Boast about your excellence," but: Let your excellence be known, or let it be known; that it may be done outwardly in the sight of men, without our doing, that they may know that our excellence is for the service of all men. As Christ also saith Matt. 5:16, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Nor is it in our power to please men with our leniency. But we have done enough if we show it to all men and make it known to them by the example of our lives and deeds.
(12) Now one finds some who give in to their good friends or to themselves and show this leniency toward them. For who can live in the world without friends? But no one may live with
He should not deal with his friends unless he overlooks many things, is soft on many things, tolerates many things, and shows himself to be fair, kind, helpful, and compliant, as one would have him be. Dear, how much does one friend do for another? How often do they praise their friends' vices for virtues, or do they belittle and mistreat them, and are helpful to each other in every way? But whoever wants to take everything exactly with friends and do everything to the highest right, will soon turn peace and friendship into hostile discord. But in this they sin, that while they are so toward themselves and their own kind, they do not show themselves so toward all others; and so they violate the law of nature itself, in that they are fair and yielding toward themselves and their own, but against others they are unreasonable and harsh, and thus wish and do to themselves what they do not wish and do to others. That is why Paul adds these words to his teaching: "to all men"; by this he wants to give the understanding that our goodness and gentleness should be rounded and perfect, yes, even be at the service of the enemies, because they are also men and not unreasonable animals. But how difficult and strange it is that we interpret and tolerate the vices of our enemies as we interpret and tolerate our own and ours. Therefore we are not just, but unjust. Take note of the beautiful short words of Paul, how far they spread in the mind, how superfluous and emphatic he presents all our conduct among men, when he says: "Let your gentleness, goodness and goodness be known to all men. Keep yourselves therefore, that no man complain of you.
The Lord is near.
(13) This is what St. Paul says, that he may confirm in us the joy in the Lord, and make us sure and swift to do what is right and just? in life and walk. For it should be enough for a Christian that the Lord is near to him, that is, willing and ready to do whatever he desires. If a man knows that the Lord is near him, he should be joyful and confident, fearing nothing, seeking nothing, nor worrying, except that he may be near according to God's example.
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He who is against all men, sends himself into their will and desire, and thus holds himself against his neighbor, as he sees that God holds himself against him; who seeks nothing else than to show mercy to men, and to forgive them all their sin, which he would like to punish and avenge according to his divine right. He who does not imagine God, then, may never be cheerful and confident. But he who is sad and troubled, neither will he be kind and gentle toward all men.
Do not be diligent, but in all things let your petition be made known to God through prayer and supplication with thanksgiving.
(14) Behold, this is Christian liberty, which is not to be careful about any thing; as Christ saith Matt. 6:25: "Take no thought for your life, what ye shall eat, or what ye shall drink; neither for your body, what ye shall put on"; and Rom. 14:7, 8: "None of us liveth unto himself, neither dieth to himself. If we live, we live unto the Lord; if we die, we die unto the Lord." Therefore we have no cause to be anxious for ourselves, and should only be glad and act confidently in the Lord, because He is near. The apostle takes away one care, and yet sets up another beside it; for he commands us to show gentleness to all men; as elsewhere he says, "Be diligent to keep unity in the Spirit through the bond of peace," Eph. 4:3. For ourselves we ought not to care; for we have the Lord near us, and willing to all our need: but for other men we ought to care, that we may meet them also with our gentleness and good-will. And to the Philippians Cap. 4:2: "Let not every man take care of his own, but of that which is another's." This care of unity in the spirit is precisely the kindness, equity and goodwill that St. Paul teaches here.
- after this he also teaches how we should cast on GOD the care which he forbids, because he is near, saying, "but in all things" etc. For here a little pause is to be made, and we must not connect the "in all things" too closely with "praying"; and would better render the matter thus: But in whatsoever thing it be-
Let only your requests be made known in prayer and supplication with thanksgiving before God. So that this is the opinion: You should not worry about any thing; and if any thing makes you worry, do not worry about it with your own worry, but do it this way: put aside your care and flee to God, ask and desire whatever you need, and let Him take care of you. Thus St. Peter teaches: "Cast all your care upon him, for he cares for you," 1 Pet 5:7; and David in the 40th Psalm v. 18: "The Lord cares for me." Oh, with what great erroneous questions a man entangles himself, who, when he is in need, first tries how he can get out of it by his wisdom and ability, before he runs to God with his prayer! How foolishly and in vain he does this, because he cannot help himself, but becomes more entangled the more he stubbornly tries to help himself out of his troubles by slackening his prayers; we have many examples of this every day in the turmoil of our and other people's lives.
Notice further in Paul's words how finely he contrasts "nothing" and "everything". "Worry about nothing," he says, "but in all things," etc. For no thing shall you be anxious, but in all things have your refuge in GOD. So that he may sufficiently indicate how many things there are that make us anxious and troubled; as there are many tribulations and adversities: but it shall not overwhelm them that have the Lord near, by whom they may obtain all things, if they desire it, by supplication and supplication. But now let us look at the individual words in which he instructs us on the manner of prayer; for he teaches how to form and formulate an effective and fervent petition, and this is done by prayer, supplication and thanksgiving. By the word "pray" one simply thinks of the words or the sense of the words in themselves. "Supplication," however, means to stop, to press on, and to ask for the sake of others in holy things and for merit. Rom. 12:1: "I beseech you by the mercies of GOD" etc. "Supplication," however, is the naming of that thing which we seek in prayer and supplication. Strong, then, is prayer by supplication; but pleasant, sweet, and acceptable by thanksgiving; so
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that by its strength and sweetness it acquires and obtains what is asked for.
(17) And in these words St. Paul beautifully explains the mystery of the censer and incense burner in the Old Testament, in which prayer is modeled. First, the censer is golden or silver, and this signifies the sacred and precious words of prayer, in which the mind is put, like wine in a vessel. Thus the golden cup of Babel signifies the words, and the wine therein signifies the mind and meaning of the words in Jeremiah and in the book of secret revelation. But the glowing coals of the altar are the benefits of God that we have received in Christ, which we are to contemplate with prayer, so that prayer may rise up to God with gratitude. Thus Paul calls the good deeds done to the enemies, fiery coals borne on their heads, from the Proverbs of Solomon, Cap. 25, 21. 22. 25, 21. 22. But these coals should be fiery, which means that one remembers the good deeds of God alive and with fervor. On them is placed the incense offering, that is, the petition that rises above it like a pillar of smoke, and God smells this sweet odor.
But thanksgiving and the awareness of the benefits received from God give a wonderful confidence to pray and make prayer not only pleasant but also easy for the one who prays, for otherwise (as the ancient fathers said) no work is so difficult as praying. And this way of praying we see and find in the Psalms of David, in the common usage of the Church, and of all the Fathers in the Old Testament. And therefore prayer without praise to God is like a censer without coals. Thus, the most noble prayer of praise to God begins when we pray: Our Father, who art in heaven. Would God that we would accept and follow this wholesome teaching of Paul, and in all things that afflict us, run first to God with our prayer. Oh how much and easily we would overcome the temptations, and be superfluous in joy and peace without ceasing in the Lord. For in recounting the benefits of God through thanksgiving, we would pray at the same time,
and fulfill the saying of the wise man: In the evil day remember the good; then we would be comforted by the remembrance of the good and have pleasure in praying; and if we prayed with pleasure, we would easily receive our request; and if we cast our care on God, we would have joy and peace. In saying, "Let your petition be made known to God," he is speaking through a similitude, comparing prayer to the smoke of incense that rises up like prayer to God. And it is a strange thing how prayer can become known to God, since God precedes all prayer and gives us prayer in our hearts. But this is to be understood according to the custom of speech, so that when our prayer is brought before God, it is also made known to God; as the angel also said to Tobiah and Cornelio. Tob. 3, 24. Acts 10, 4.
And the peace of God, which surpasses all understanding, keep your hearts and minds in Christ.
19 See the beautiful order of Paul in his words. He has taught how we are to hold ourselves against God, so that we may always rejoice in the Lord and serve him with joy. But if any man ask further, How shall I keep myself toward men? He says immediately, "Be kind to everyone, forgetting yourself and your own, and considering what is another's. Then you ask, "How can I do this? Answer: He, the Lord, is near. But how, askest thou, when I meet with adversity, how shall I always be cheerful, or what shall I do then? Answer: Take care of nothing, but bring everything before God through prayer and thanksgiving. Yes, but in the meantime I will be sorrowful, you say. Oh no, Paul answers, but the peace of God will keep you in all that you encounter. Well, something about that is necessary to write.
- First, the peace of God is not understood here to mean that God is peaceful, quiet and tranquil in Himself, but that He makes us quiet and tranquil; and by the peace of God here is understood the gift of peace from God, as righteousness is
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GOD, the work of GOD, the word of GOD, is understood according to the use of Scripture.
(21) These words, "which surpasses all understanding," or all sense, should not be understood to mean that the peace of God is not felt in the soul of man, but that it is incomprehensible to the mind. For this peace is in faith, which alone deals with invisible things, and can be comprehended neither with the sense of the flesh nor of the mind. This is what you must understand: When we are afflicted with tribulation, careful men, who do not know how to flee to God with prayer, seek peace with much labor and effort, namely, such peace as they may comprehend, that is, that they may be rid of evil, or that they may escape evil. For this peace is comprehended by man's mind and soul, which surpasses no mind, and is called the peace of man, because it is brought about by man's work and art. Thus, when one is sick or wounded, he understands and desires the health that is contrary to sickness and wounds. But those who take refuge in God do not flee from evil, but persevere and suffer it confidently according to God's will, nor do they desire peace, which their mind or reason shows them (that is, the putting away of evil); but rather expect an inward strengthening of the Word through faith, so that they may overcome the evil, not knowing at all how long it will last or how it will have an end, and so they understand nothing of peace, nor do they know what kind of peace it will be. But if they stand still, and with the bride in Song of Songs Cap. 3, 4, they will soon find the one whom their soul loves. Behold, the peace of God surpasses all reason, for faith captivates all reason in its obedience. But after they have persevered and attained peace, they feel that it is such a peace, which they could neither think of with all their senses, much less desire. For the right hand of God leads His saints miraculously, Ps. 4, 4, by putting an end to their evil, with such fruit, that
it no man might have hoped to see nor before.
(22) And not only does the apostle speak of this peace, when the evil ends; but most of all of the peace, which confidently suffers and endures the evil in its remedy, so that the spirit of man may not be troubled. For that a man may live in peace under the cross, and not be troubled, if he is already troubled, even that he may rejoice in affliction, this reason cannot comprehend; but it is a work of God, of which no one knows but he who has experienced it. Of this peace and joy St. Paul says on the other Sunday of Advent, Rom. 15:13: "But let the God of hope fill you with all joy and peace through faith." Behold, he calls it a joy and peace of faith, which he here calls the peace of God, as it alone is the gift of God.
(23) Here it should be noted that no one should presume to attain this patience or peace in adversity by his own efforts, either by despising the adversity and throwing it to the wind, or, as some people say, by ordering God to do it alone. No, this is not the way, but one must earnestly persevere with prayer, supplication, petition and thanksgiving, and not worry about anything else, but comfortingly rely on the fact that God is near. For St. Paul does not say that the peace of God should keep the hearts of those who first make themselves known to God with prayer and thanksgiving.
24 This peace of God preserves the heart, mind and spirit, that is, the heart and mind that is in Christ or in the knowledge of Christ, so that man may persevere to the end and thus be saved. For affliction and temptation soon turn even those who think well of Christ (unless they are established by the peace of God and patience in the Lord), so that they do and think far differently than is fitting for a Christian. For there is nothing else that preserves the piety begun in Christ than the peace of faith and patience; without which preservation man soon falls into the peace of men and of the world,
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that is, on the abolition of evil; then one must diligently avoid the teachings of men who pretend that one should take offense at the word of the cross and flee from it. Soon the true knowledge of God and the trust in Him will be corrupted, and man's heart and mind will already be wrong, because he will seek from himself and from men what can only be expected from God.
(25) Therefore, when the heart, mind, and spirit of man are spoken of, do not understand the natural mind, powers, and affections of the soul, as the philosophers speak of them; but the spiritual knowledge, opinion, and desire, that is, the effects of faith, hope, and love; as we also heard before on the other Sunday of Advent, when the apostle says Romans 15:13: "But let the God of hope fill you with all joy and peace through faith, that you may abound in the glory of the Lord.
are in hope by the power of the Holy Spirit." Since he expresses in other words the preservation of the heart and the senses.
(26) Behold, how Paul thus portrays in a short speech the mind and manner of a Christian man, both toward God and toward men, namely, that he has all things in God and becomes all things to men. A Christian, he wants to say, should thus hold himself against men, as God holds himself against him. The power of the venerable sacrament of the altar is noted, which is nothing other than a communion of all evil and good in and with Christ.
With this, the diligent reader will have enough for this time. For I have let this interpretation of the epistles and gospels from the four Sundays precede in such a way that I may learn with what fruit my work will be received; and afterwards, when I learn with what eagerness the Christian people accept the gospel of Christ after their long and hard Babylonian imprisonment, something further.
II. Christmas
II.
Christmas Day; Luc. 2, 14
*Sermon of the birth of Christ. )
Luc. 2, 14.
Glory to God in the highest, and peace on earth, and goodwill toward men.
- hominibus bona voluntas, Luc. 2, 14.: "In people a divine good pleasure." There are two kinds of people who read, hear or think about this gracious birth of Christ. First, some consider it so, that the heart does not feel or is moved by it, but passes by, as a guest passes by in front of an inn; of whom the prophet Hosea Cap. 10, 7. says: Transire fecit Samaria regem suum, quasi spumam
*The first printing, which we follow, was published in 1523. A. XII, 321; Erl. A. 16, 501. ed.
super faciem aquae: "Samaria has let her king pass over, as a bubble on the water." These have not tasted and tried what Christ is. This is also the several part. It would not be possible, if the heart should fully understand how great grace and good is given to us through the child, that we should remain alive; but it must come to that in the end. Christ is not yet born to these people. Therefore, we should think that we are of the other crowd, that we are moved and feel a change in our hearts. After this consideration, when it touches the heart,
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then it may create benefit and bear fruit. This is the right consideration of this birth, which must be by faith alone, as we shall learn.
St. Bernard says that in this birth three great and remarkable miraculous signs took place. The first, that God and man became one thing, through the union of divine and human nature. The other, that she who gave birth remained a virgin and yet bore milk. The third, that in such things the human heart and faith may come together and become one. But I say that the first sign is easy to believe and moves few men; the other is still easier to believe; the third quite easier from the previous two. But in this is the real miracle, that the Virgin Mary believes that these things should happen in her; this is so great that we cannot marvel enough at it. Therefore the angel says to the Virgin: Spiritus sanctus superveniet in te, et virtus altissimi obumbrabit tibi, Luc. 1, 35.: "The Holy Spirit will come down into you from above, and the power of the Most High will surround you." So it happened that she could not understand and feel it herself, but she believed. That is why Augustine says that she was much more gracious and blessed because she received Christ in her heart (through faith) than in the flesh; that she became his mother in her heart rather than in the flesh. This miraculous sign must have happened first in her. If she had not taken the words the angel spoke to her and let them pass before her ears, none of the miraculous signs would have happened. But when they entered her heart and stuck, these things immediately followed, and such a change took place in her that no man can imagine: before her nature was nothing compared to this; here she has become much purer and holier.
Therefore, if this birth is to benefit us and transform the heart, we must form the example of the virgins in the heart and follow her. For there is no other way to do this; it must also happen in our hearts as it happened to her.
is. This miraculous sign must be renewed in us without ceasing; each one must accept the child, so that he may say and believe that the child is his; as the virgin did when she conceived him: each one must act as if he alone had been born to him. Whoever does not take care of the child in this way, this birth is completely lost. Thus the prophets, especially Isaiah, wrote: Parvulus natus est nobis, et filius datus est nobis, Esa. 9, 6: "A little child is born to us, and a son is given to us." This one takes care of the child, just like the mother, and all who do not keep it with him and say so with him, must convert or be lost. Unfortunately, we find this spirit in very few people now. It is almost extinct. In former times it was well; as, in the same ones, who have composed the Christian song: Ein Kindlein so löbelich ist uns heute geboren etc. For whoever should do this and believe that this child is God's and the virgins', must also be born in him, there must truly be no little faith. For here the heart begins to wriggle. Abraham had such faith when Christ said of him John 8:56: "Abraham desired to see my day; he saw it" (by faith) "and was glad." How could a man not laugh and be full of joy if he completely believed in his heart and believed that the child was his? When this joy is felt in the heart through faith, then the Proverbs, Gen. 22, 18. Gal. 3, 8. are fulfilled, through which God promised: He wants to give all men in Abraham's seed, that is, to become full of grace, full of blessedness and to obtain all good things etc.
4 Thus our Lord God deals with it briefly. He makes a piece of flesh and puts it in the womb of the virgin and does so many miracles with it. From the one child all people's hearts can be satisfied. This master can feed the whole world with such a small work (as one looks at it). There you can see what great understanding is hidden in this simple word. If he were to feed so many people with worldly goods, it would be less and less and less,
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until nothing would remain. But this child is not diminished, he may not divide it piecemeal, but it remains whole and is given to everyone completely. Whoever obtains it has eternal bliss and all good etc. Therefore it does not want to be put into a casket. It was nothing that the Virgin carried it in her arms, she had to carry it in her heart first, not under her heart. Through this carrying she becomes worthy that she has also carried it bodily. This child alone is destined to fill the heart. So when the heart surrenders by faith, then fiudets that he be called a sweet JEsus. After that the heart rises into the Father, who is so gracious that he has given the child into the heart. It is not to be said or thought that such a small thing should have such great treasure in it. Therefore the prophet says: Dilata os tuum (cordis scilicet) et ego implebo illud, Ps. 80.: "Enlarge thy mouth" (of the heart) "and I will fill it." (Ps. 81, 11.) As if he wanted to say: You may never open it wide enough; this must be your daily exercise. Then the great miraculous sign will be denied again, and the heart will become sweet, joyful, confident, and undaunted, and will have peace from all the sorrow that could hurt it. For what should happen to his heart? Where the child remains, he will also remain well. The heart and the child do not part from each other. This is what I have said about the affection and desire, how one should take care of the child in the heart; I can say no more about it. Whoever wants to know how this happens must try.
Now it is true that it cannot be possible for the heart of this child to accept and taste its sweetness, unless it has first poured out all joy outside of that which is not Christ. The heart must be left alone and desolate, and must seek no help from any creature. The child does not want to suffer the heart to take on something else; it wants to dwell in the heart alone. We must forsake all that is good in our sight, pleasure, the attraction of goods, honor, our life, piety, wisdom and all our virtue; if we surrender all this completely and forgive ourselves for it, then the child will come. It
but brings with it everything that kills our Adam. For if we are to be renewed in Christ, we must let the old skin be completely removed; that is where the misery arises, that is where no one wants to go. Therefore it happens that we cannot take care of the child. The virgin Mary had to do the same: she was poor, the royal tribe of David was outcast and oppressed, the priests had the rule (as now) alone, royal and priestly power. It had no reputation that something should come from this virgin. But thus the prophet Isaiah Cap. 11, 1. said: "There shall grow a goodly young rice", or a fresh branch, from the clod and "stick of Jesse, which is no more green", but has become rotten, bears no more; "and upon it shall rest the Spirit of God", the Holy Spirit rests on Christ, that is, through Christ we must all please God, through Him God will dwell in us. We do not have to be green trunks bearing many wild bushes, we do not have to be anything else, except that we know nothing but the branch and flower of Christ. Today's Gospel, Luc. 2, 1. ff., also gives us this, since we have heard that which never happened.
(6) The king of kings does not want to be above kings and magistrates, does not want to be born of a rich woman; but throws himself down among the poorest heap, does not want to do anything else but dwell in the heart alone. But he does not dwell in it, so let all things go for which the heart otherwise longs; he does not take on the essence of what the emperor does, or the kings. That one ever sees that he cannot remain with those who open their eyes and want to be great in the world. So nothing will come of it, one must take care of none, one must let rule and be great whoever wants to.
7 Although one must deal with worldly things, one should not accept them. For if one accepts them, his heart is full of other things and passes over, and the child must remain unaffected. The child does not depart from anyone so much as from those who think they are full of righteousness. These do not seek the child; so the child expresses itself.
1116 D. 16, 506-508. sermon on the birth of Christ. W. XII, 1462-1465. 1117
child again from them. This is what the prophet says: Transire fecit Samaria etc., ut supra. (Samaria, in German, is a tabernacle or special service, that is the church or gathering of the Christians, etc. The child must be brought to the child. One must bring a living soul to the child; therefore no one is more skilled for this than one who has much hardship, affliction and sorrow upon him, and nothing goes according to his mind; but so that he stands still, gladly bearing the adversity. Christ will never become sweet to you, unless you are bitter to yourself first. He who does not feel this way may well stay away from it. Therefore the child was born just at the time when the emperor had power; and he is under power. This is also an argument against the Pope's power, that it is not Christian. He alone wants to be supreme and to rule, and wants to be subject to no one, to be ruled by no one. Christ never did that, he always submitted to the power of the world; although he did not need it, he gave us an example.
(8) Now I say that all this cannot be understood, so let us try. This birth does not bring grace, consolation and bliss to anyone, except to the one who feels a change in his heart, as I have said. This change must also have taken place in the Virgin Mary, as I have also explained. Christ's mother was to be a legitimate wife, not to remain a bad virgin; he wanted to come into the flesh and blood so secretly that no one would know how.
Joseph and the virgin. No one knew otherwise, because the child would have come naturally from her husband. If she had carried the child and had no husband, even if she had sworn a hundred oaths, she would have been thrown to death with stones, no one would have believed that such a supernatural miraculous sign would have happened in her; it would have been a right judgment against her according to the law and according to nature. Therefore it was necessary that it happened in such a way that she considered Joseph to be a legitimate husband, although she remained a virgin. There one sees, how the child is so disgusting and tender, wants to have only the heart. It may suffer nothing beside itself, the virgin's heart had to be completely transformed, it takes away from the virgin the noble good she has; even though she was a virgin, she had to forgive herself the honor and the life she should have had from it, she did not have to accept it, but even let it go. Likewise, although she was born of the noblest and most royal stock, she was therefore considered to be nothing, and had to forgive herself all praise: if she had wanted to accept something, she would never have come to the child. But now her praise is preached throughout the world, and no one can praise her enough. As I said, the whole gospel goes to this, that we take care of the child alone. So it all goes through and through; as we will hear further after noon, in the following other sermon.
1118 L. 16, 232. 233. On the holy three kings' day. W. XII, I46S. 1466. 1119
III. The holy three kings day; Matth. 2, 1-12
III.
*On the holy three kings day. )
Sermon of the Kingdom of Christ, and Herodis.
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 The evangelist Matthew says: "In the days of Herod the king" etc. In which words he expresses that the prophecy of Jacob was fulfilled, as he speaks Gen. 49, 10.: "The scepter shall not be accepted of Judah etc. until he come that shall be sent, and he shall be a servant of the Gentiles." Since Herod the stranger was reigning, it was an indication that Christ, the right King, was to come; for God did not let King Herod reign out, Christ had just been born, so that the prophecy would be fulfilled.
Now, beloved children, take heed diligently of these two kings, as of the natural king of Christ, and Herodis, who was set on the sword: therefore the kingdom is due to Christ alone, as a natural heir from the family of Judah. These two
*Held on Jan. 6, 1521 in the afternoon. - The first three printings we follow appeared in 1523. Cf. Altenburger A. I, 550; Leipz. A. XII. 327; Erl. A. 16, 232. D. Red.
Let's paint kings beautifully with their colors.
3 Herod was outwardly a mighty king, blessed in battle; whithersoever he smote, it went well with him: he was wise, sensible, mighty, and rich in outward dealings; but inwardly in his house he was all brokenness, there he had no fortune. Although he had a pretty wife and beautiful children, there was neither love nor favor, so that he slaughtered his wife, sister and children like cattle, so that the emperor Augustus said, "He would rather be a sow than his son. Thus Herod was outwardly blissful, inwardly quite miserable. But Christ, our right king, was outwardly miserable, poor, Zech. 9:9, despised and rejected, inwardly full of all joy, comfort and courage.
4 Now we must strive so that Herod, who is quite happy in the world by heart, does not take away from us the right, completely gracious King Christ, even though he is a
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If the poor, miserable child lies in the manger, we have to go there:
(5) That we may yet know and understand the two vile kings, it is to be remembered that man hath two natures, as body and soul, in which he must be godly; yet there is another way of becoming godly after the body alone, than that of doing much work, praying, fasting, and that apart from right faith and confidence in Christ. These are the ones who sing, say and preach about the law alone, and lead people into many works in which they hope and think they will become godly; the hopeful saints, the great offenders, the devil's martyrs, who are all Herod's people; unfortunately, the majority are in the spiritual state, who want to deprive God of heaven with their beautiful works. All of them have a great reputation in the eyes of the world, as if they alone were the righteous and the pious, and so they are happy on the outside, because they seem fine in the eyes of the world. But inwardly they are like Herod. For in their troubled conscience there is nothing but misery, anguish, distress and gnawing worm: there is no peace, no happy, noble conscience; but, as Isaiah writes Cap. 59, 7. 8.They also do not know how they are with God, they do not trust God, therefore they have an evil conscience, and their soul is full of misery inside, like Herod in his house.
(6) Therefore, if we want to be saved and have a clear and happy conscience, we must leave King Herod's way and take on ourselves another king, namely Christ, that is, that we do not subject ourselves to become godly from works, nor put any hope in them, but only imagine in our hearts the good King Christ, who is coming without all pomp. For the dear holy three kings, when they left all works of man and help, and thus on the trust of God and following the prophecy of Michaels, Cap. 5, 1, the holy word of God, went to Bethlehem, they quickly saw the star again, Matth. 2, 5. 9. Thus Paul said to the Jews, Acts 13, 38. 39. 13, 38. 39.: "I proclaim to you, beloved
brethren, that remission of sins through Christ may be declared unto you. In the law of Moses ye may not be justified; but every one that believeth in Christ shall be justified." Thus also speaks Habakkuk Cap. 2, 4: "The righteous lives only in his faith." Now notice that this was a great proud speech and a hard word to the stormy heads; truly Paul opens his mouth wide here when he says, "The law could not make you blessed." For a man does not become pious if he already keeps the commandments of God; and if he is not already a thief, an adulterer, or a murderer, he does not become pious; for he does not have good faith in God, and does not know whether he has a gracious God or not, he is always doubting and does not know whether it is pleasing to God; therefore he does not become blessed, but only those who believe in Christ as their only Savior become blessed.
- for just notice that God does not withdraw his hand, he keeps firmly what he promises us; who therefore takes hold of this sanctifier in the heart through faith, and forms in himself the promise of God, saying: O God, you have given us your Son, whoever accepts him to believe in him will be saved, Joel 3, 5.Man has a happy conscience who does not waver in his words; if you do not waver, your God will not waver for you, you must not have any doubt.
8 Therefore David praises the goodness of God, Psalm 117, 1. 2. saying: "Praise God the Lord, all nations etc., for his mercy is strengthened over us, and the truth of the Lord endures forever." As if David wanted to say: He has made a lasting regiment over us, as forgiveness of sin, grace and mercy to eternal life. Thereby one learns the right kingdom of God. For one must first come to it, constantly devote oneself to God, and then one will become pious. Therefore it is a great pity that the prophets wrote so much about the mercy of God, which they cannot have enough of and praise and glorify, and we, unfortunately, pass it over so lazily. Truly, dear children, it is a gracious kingdom, where not gold, silver and temporal goods are given, but a happy, secure conscience against the
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Sin, death, devil and hell. Which cheerful hearts do not come over the workers, but those who trust in God, believe in him, and are content with him, how much they suffer misfortune by heart. So one must start in Christ, if one wants to make pious people, one should not run far to and fro, to Rome, to buy letters of indulgence, to St. Jacob, to Aachen, to St. Wolfgang etc. The Lord says Joh. 6, 29: "This is the work, that ye believe on him, whom the Father hath sent." All this does not help you: if you devour the pope with all his bulls, and fast foolishly, it is all in vain, if you do not first see that you are pious. This will happen if you believe in Christ as your most loving and faithful Father, who is ready to comfort you and help you in all the adversities of the cross.
- Then follows in the Gospel, "As soon as Christ is born," which is when it is preached that we do not become righteous by our works, but by faith alone in Christ, as Paul says to the Romans Cap. 3, 28. and to the Galatians Cap. 2, 16; as soon as Herod's people are grieved and terrified, they cannot and will not suffer that they should not save us. Therefore they become angry and impatient, and come with their thunder and lightning of the ban, and want to kill Christ, that is, his right preaching of Christ, and consider him heretic. Who does it to them that they pretend to be wild? Yes, wicked popes, bishops, prelates, priests etc. may not suffer this in any way. They say: O, should our thing be nothing? They do not want to be wrong, therefore they are grieved when the right gospel is preached; for it only touches the great men, and they worry that their thing will perish. That is why some spiritual predecessors teach us nothing but the many works; they do not recognize faith at all; with all their strength they are not able to strengthen the least afflicted heart and make it cheerful. Therefore, if one preaches something else to them, they get angry, because they fear that their beggar's sack will be lost to them. For if the people learned correctly that works do not make them happy, then
The pope would be satisfied with his scribes; parchment, red cords, wax, seals, and such gimmicks would not be so valuable in Rome, nor would butter and indulgence letters be bought from him. If this were to happen, as it would be fair and right for us to hold to baptism alone, things would be much leaner at the pope's regiment and court; so that he would have to go begging with a sated heart (which we German fools lead). From this comes the argument that Herod, with a false heart, dares to worship Christ and yet wants to cut off his neck.
(10) So the false doctors want to worship Christ and preach about him, but they lie and strangle the dear little child, so that they suppress the truth, that is, Christ, and extinguish the faith; and the most wicked of all, under the name of Christ they preach their damned decrees and laws of men, by which they even destroy the evangelical doctrine. And therefore, dear children, beware of the deceitful Herodian preachers; for the Pabst's rule and Christ's kingdom are quite contrary to each other, as water and fire, devil and angel. A tree must be known by its fruit, Matth. 7, 16. 20: if it bears sloes, it is not called a fig tree. If the priest acts against divine Scripture, he is called an end-Christian, that is, one who acts against Christ. The two kingdoms do not coincide; for the pope's rule is based on much action, Christ's kingdom on firm faith alone.
(11) Therefore I will excuse myself; take heed, and learn to understand Christ aright: it is not by works, but by the holy word of the gospel alone, faith and confidence in Christ. Therefore they are great fools who vow to run from time to time and think that they will become godly by doing so; for truly this is Herod's kingdom. So let man set before himself the mercy of God, which he has freely bestowed upon him; in it let him establish his heart, and let that alone be the chief good. For this should be the most noble and noblest work of a Christian man, that he should give to his dear
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Trust Christ and believe him; he who teaches otherwise is a liar, just as Herod worshipped Christ.
(12) If then we have the one work of faith, we must work, fast, pray, labor, go to church, etc., and not celebrate anything: which works I do not to become godly or to earn anything in heaven, but only to tame the lazy ass. For the old Adam wants him to be driven and put under the spurs, and so to castigate the lazy ass, that he may walk as the soul walks. And this alone shall be the opinion to do good works, that we register the horny flesh. On the other hand, that we serve our neighbor with it. The preachers of Herod, that is, the Pabst's messengers, do not want to say anything about this, but only do a lot of work in the sermon, saying: "If you make an altar, pray psalms and rosaries, you will not be lost. Who taught you this? Not Christ, but the furious devil. Now if you reject this, you cannot and will not suffer it. For the kitchen wants to become lean; so then they begin to murmur and cry: O will he teach us first; he deceives the people, he rejects brotherhoods, pilgrimage and other good works; he is the devil, with him into the fire!
So Christ, the truth, had to go to the cross as a murderer. Truly, dear children, these are almost dangerous times in this world. It would be necessary for anyone who wants to go to the pulpit and speak the truthful gospel to first be provided with the sacrament. For the Word of God attacks the high ones, against whom one must preach by force: if one wants to plant Christ rightly in the hearts of Christian people, then one must first with earnestness scour out and dig up the pope and his regiment, that is, apparent, worldly splendor in a spiritual person. As soon as this is done, we will be stoned, killed and burned. Well then, we must not consider ourselves more pious nor better than the prophets and apostles of Christ, who all died an ignominious death for the sake of the truth. Now it must be true that every true evangelical preacher must be in the midst of the
But, dear children, it is far better to burn for an hour in this temporal fire for the sake of the truth than to burn forever with those who want to drive out Christ under the guise of spiritual power.
Therefore be bold and strong, you preachers, speak the truth fearlessly; say to the fainthearted, "Be strengthened, perceive that there is a God present. So the gospel must be preached, that we do not become godly and blessed by works, but by faith alone, John 3:16 ff, Cap. 5:24 and Cap. 6:40. So you have it that he alone is a Christian man who believes Christ, not he alone works, Rom. 4:5, and that a good work alone comes and flows from a right believing heart. So a thresher's stroke in the barn counts as much in the sight of God as a psalter sung by a Carthusian. For this reason we may not reconcile the heavenly Father in any work, nor please him, but only in this, which is like him, that is Christ, if we hold him up to the Father and believe that he has redeemed us and made us blessed; in this alone we are preserved.
(15) This most precious treasure, Christ Jesus, the eternal Father will not reject; all other works are nothing. And if thou shouldest build a temple of emerald unto heaven, it would not please him; for it is all before: he would have nothing, but that the heart should cleave unto his word, and not doubt in Christ; to which Christ nothing can lead us, but the star, that is, the word of the gospel, not the pabst's decree etc. Thus Paul writes to Tito Cap. 2, 11. and Cap. 3, 4. 5.: The incarnation and goodness of our Savior did not appear from our works etc., so that we should throw away the unchristian nature, that is, the distrust, if we do not believe in Christ. So Paul teaches us that we must first believe and then live godly. O dear children! Let us earnestly beseech God to send us His living Word again, and to turn away His wrath, so that we may no longer be so ensnared in the
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People Poems. God wants to be asked, that is why he taught us in the Lord's Prayer: Give us our daily bread, give us true evangelical preachers, who are not afraid of the wolves to speak the truth.
(16) So Paul asked in all the epistles that one should ask God for the heavenly bread of the right word of God, and that one should say this cheerfully to the poor ignorant people, regardless of whether it pleases the pope, the bishops or the priests or not; and whether we already have to give our necks for it is not due to this: no prophet (with the exception of a few) has ever sat with peace, he has never had to stretch his neck for it. There has never been much standing in the church, for many preachers have been strangled by the Word of God.
For the sake of God: if one man slew one, ten rose up for it, and cried out as almost as he whom they slew. And now, if we will all sit in peace, among good friends, and not among wolves, we shall destroy the words of Christ, who said, Matt. 10:21, 22: Ye shall be despised, and rejected of men. This is a sign that we are not in the regiment of Christ, neither do we preach his word, which the great henchmen condemn and persecute; but we hover over the ears in the kingdom of Herod. May God the Lord grant you and all of us His Spirit, that we may be strengthened and found in His despised regiment and in His words. Amen.
IV. Two sermons; Matth. 3, 13-17 and Acts 9, 1-22
IV.
Two sermons.
The first, about the baptism of Christ, about the gospel on the feast of the appearance of Christ, Matth. 3, 13-17. The other, about the conversion of St. Paul, from the 9th chapter of the Acts of the Apostles, against the monks etc. Delivered at Halle in Saxony, shortly before his blessed departure, Anno 1546.
Foreword
From the editor M. Wankel's letter.
To the honorable and wise lords, mayors and aldermen of the noble city of Hamelburg in Franconia, my generous dear lords, fathers and patrons, grace and peace from God the Father, and our Lord Jesus Christ.
Honorable, wise, great-favored, dear lords, fathers and patrons.
After the venerable in Christ, our most beloved father, Doctor Martinus Lutherus, the right and holy man of God (of blessed memory), no doubt by special providence of God, the last half year before his blessed passing away much and more than
He had previously traveled for several years, and in four episcopates, Brandenburg, Naumburg, Merseburg, and Magdeburg, he had taught with a rich apostolic spirit, and had preached many glorious and comforting sermons, in each of which he had closely examined the whole world.
1128 Two sermons. - Editor's note. 1129
The most important thing is that he has written and presented the sum total of Christian doctrine, namely, the law, the forgiveness of sins, the right worship of God, and faith in Christ, through which alone one can obtain eternal life etc.Besides this, he also most diligently and assiduously admonished himself against the greatest and worst enemies of God and his holy word, such as the pope, monks, nuns, usurers and Jews, from whom, as from Satan himself, he admonished himself to beware and to flee, and warned with such heartfelt and faithful admonition, not otherwise than as if he had wanted to say: "Take note of this, and keep it from me last and for a testament. Which sermons are truly worthy to be kept as a precious treasure against the aforementioned enemies, to be treasured and kept like a jewel.
Because on the same journey our dear father, D. Mart. Luther, here at Halle in Saxony, among others, also preached two beautiful and comforting sermons: one on the day of Christ's appearing, on the baptism of our dear Lord Jesus Christ etc. 9, against the false sanctuary of the wicked pope and the blasphemous monks and nuns etc.; and I have excerpted the same and written them according to my small fortune: I have been requested by many faithful and Christian people, some of whom have heard them, and have been requested to have them printed, so that they may also be useful and comforting to more people.
Because I would like, as I wish and ask every day, that these, together with all Luther's sermons, should become known to all people, and that everyone should improve from them: I have gladly allowed myself to be persuaded and have put these two sermons into print, and have attributed them to your E. W.. First of all: that just as my dear gentlemen, a He. W. Rath, and we here in Halle still have monks and nuns of the Pabst's outcast basic soup and yeast, and you have many of the desperate Jews, both rightful to God and His holy Word and arch-enemies of all pious Christians, who do great and immeasurable harm among Christ's host; and as our dear lords in Halle are admonished to give the same monks and nuns a good reason for their rebellion.
that you also, warmed up by this faithful and last admonition, become lively and take courage, and that you may also the more confidently resist the blasphemies of your Jews, so that the dear Word of God may freely produce all the more fruit and benefit here and among you. For if this is certainly true, where these two, hardened papists, monks, nuns and Jews are, Christ and His holy, eternal and only blessed Word are not taught with benefit, as well as now that such enemies and blasphemers have been chased away and driven out. Unfortunately, we have so much to do with other sins to sweep out, that it is unnecessary to burden ourselves with such great, blasphemous sins of the Jews and monks.
On the other hand, I have also attributed these two sermons to E. E. W.: that because these sermons, as the last, without four, are to be regarded as a testament of our dear father D. Martini, that I also hereby declare against E. E. W. my dear lords and fathers, and my dear fatherland Hamelburg, I open my mind and heart and declare that it is also my faithful will, heartfelt admonition and humble request that you watch and observe, hold to the word of God with earnestness, promote it in schools and churches, and flee all the erroneous and seductive devilish teachings of the papists, sects and cults. Help and counsel that your poor church may be freed from the great burden it has from the satanic Jews and that the dear church may be purified.
I hereby command E. E. W. and my dear fatherland in the grace of the almighty, eternal God and Father, our dear Lord and Savior Jesus Christ, and the Holy Spirit, an eternal God in three inseparable Persons etc., humbly and humbly asking E. E. W. to favorably please you with such my official diligence. Date on the sixth day of April in the year MDXLVI.
E. E. W. more willing and obedient
M. Matthias Wankel, > > Preacher at St. Moritz in Halle.
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Epiphany of Christ; Matth. 3, 13-17
*Sermon on the Feast of the Epiphany of Christ. )
From the baptism of Christ.
Matth. 3, 13-17.
At that time Jesus came from Galilee to the Jordan to John, to be baptized by him. But John rebuked him, saying: I have need that I should be baptized of thee, and thou comest unto me? And Jesus answered and said unto him, Let it be so now: so it behoveth us to fulfill all righteousness. And he suffered him. And when JEsus was baptized, he came up straightway out of the water: and, behold, the heaven was opened upon him. And John saw the Spirit of God descending like a dove and coming upon him. And behold, a voice from heaven said, This is my beloved Son, in whom I am well pleased.
(1) Three great and glorious miracles or wonders are celebrated today on this feast, which is called the Day of the Magi: the first, by the wise men who came to Jerusalem from the East on this day, and asked for the newborn King of the Jews, pointed to Bethlehem, and there found the newborn Child Jesus, worshipped him, and brought him gifts of gold, frankincense, and myrrh. The second, that our dear Lord Christ Jesus, after entering upon his ministry, made wine of water at this day in Cana of Galilee, and thereby proved and manifested his glory. The third, which is the greatest and most glorious, which the Evangelist Matthew describes here, is that afterwards, also on this day, the Almighty, Eternal, Divine Majesty, God the Father, God the Son, God the Holy Spirit, revealed Himself to the world and let Himself be heard and seen. These three glorious miracles happened on this day, as the ancient teachers write.
(2) The first two we will leave for this time, and will not speak of them; but the third, namely, the glorious appearance and revelation of the divine Majesty (which is the
*Luther preached this sermon in Halle on his way back from Mansfeld, the first journey he made to settle the disputes between the Mansfeld counts. - Cf. Jen. A. VIII, 270; Altenb. A. VIII, 504; Leipz. A. XII, 356; Erl. A. 20 d., 455. - The first printing of these two sermons, which we follow, appeared in 1546, procured by M. Matthias Wankel, preacher at St. Moritz in Halle. D. Red.
(For all creatures, including angels, cannot sufficiently marvel and rejoice), let us take it before us, and speak of it somewhat, as much as God gives grace.
In the ancient and early church, this feast was celebrated and kept in a high and noble manner: first, because of the great, glorious manifestation and revelation of the Holy Trinity, then, because of the baptism of Christ. For Christ, as said, was baptized by John the Baptist in the Jordan, and by his holy baptism washed and cleansed the world from all sins, and drowned death, and thus reconciled the human race to God. Furthermore, John the Baptist also saw and heard the almighty, eternal, high, great majesty of God, and the difference of three persons of divine majesty. For St. Matthew, as you have read, says: "When Christ Jesus was baptized, he soon came up out of the water. And, behold, the heavens were opened upon him; and John saw the Spirit of God descending from heaven in a visible form, like a dove, and coming upon him." Also Christ Jesus, Son of God, stands there bodily, in His pure tender humanity in the Jordan and lets Himself be walked by John. Item, so he also hears the voice of the Father, the great most high preacher from heaven, sounding like this: "This is my dear Son, in whom I am well pleased.
- this is indeed a beautiful, glorious, lovely
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and comforting manifestation and revelation of the divine majesty, which every Christian should well imagine, also diligently remember and retain, as such a thing has never happened since the beginning of the world, nor is it said or written of any such thing in all the holy Scriptures, nor will any such thing happen hereafter until the last day, as it was above and at the baptism of Christ; on which also all our Christian faith is founded and adheres to. Therefore, this day should be called the baptismal day of our Lord Christ, or the day of the revelation of the holy divine Trinity, which was revealed today above the baptism of Christ and was visibly heard and seen.
Therefore we also believe and confess in our Christian faith three persons of divine majesty, equal omnipotence, power, eternity, God the Father, God the Son, and God the Holy Spirit: which persons of divine majesty, as said, are revealed and seen here differently at the baptism of Christ. For here we see clearly from St. Matthew how all three persons reveal themselves differently, each in a peculiar form or image. For the Holy Spirit, who appears in the form of a dove, is a different person and form from the form, figure and image of God and Mary's Son, our Lord Jesus Christ, who stands in the water near John in the Jordan and lets himself walk. So the Father shows Himself from heaven also in another special form, and forms Himself into a voice, lets Himself be heard and says: "This is my dear Son" etc. There are clearly and distinctly three different persons of divine omnipotence; and yet there is no more, but only one, eternal God, in three persons, as he has revealed, pictured and formed himself there; nevertheless, so that the Father is another person, than the Son and Holy Spirit, and the Son another, than the Father and Holy Spirit, and the Holy Spirit also another, than the Father and Son; and yet the Father is not without Son and Holy Spirit. And again, so that the Father is not the Son nor the Holy Spirit; the Son is not the Father, or the
Holy Spirit; nor is the Holy Spirit the Father or the Son. Item, that neither Father nor Holy Spirit, but the Son became man; and yet these three different persons, as they appeared, formed and revealed themselves here, is one, eternal God.
(6) We are to believe this simply and leave it at that; we are not to puzzle over how things are, but to preach and believe in the divine nature of the three persons in the Godhead, as they have appeared, been seen and heard. For here you must not consult woman's reason, but believe the Scriptures as God has revealed Himself in them. As you read in St. Matthew and Luca, where the divine majesty is thus revealed: the Father in the voice, the Son in humanity, and the Holy Spirit in the form of the dove; that there are certainly three distinct persons of divine majesty, and yet no more than one, omnipotent, eternal, divine being.
(7) This is to be held up to the Christian people today from this Gospel, that such an article, concerning the difference of persons in the Godhead, may be known and revealed to the believers in Christ, that they may know, keep and believe such a difference; for which reason also this glorious and wondrous revelation came from heaven and was revealed to the world by God.
(8) This feast may well be called the day of the appearing or revelation of the Holy Trinity, of which we will not dwell on this time, for it is a high article that cannot be explained. It wants to be believed as it is formulated in the Scriptures and presented to us in this Gospel, namely: that there are three distinct Persons in the Godhead, Father, Son, Holy Spirit, and yet one, eternal, almighty, divine Being. This is how God wants to be known, and this is our Christian faith, to which we are baptized and called, therefore we are also called Christians. Let us, who earnestly desire to be Christians and hope to be saved, keep and believe this. For without this article of knowledge and confession no one can hope to go to heaven. Therefore well to them,
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who believe him; but he who will not, let him not.
(9) But let your love especially this time diligently consider and well observe, that this glorious revelation, when the divine majesty, out of pure goodness and mercy, so kindly and sweetly reveals itself from heaven, and visibly shows itself, may be seen and heard. This was not done for their sake, nor for the sake of the angels, but for the comfort and salvation of us poor sinners, if we believe it, as we shall hear hereafter. Whether the Jews, the Turks and the Papists do not accept this glorious revelation, nor take comfort in it, nothing shall hinder us nor vex us. They may always go; but we, who have been baptized Christians, should accept and believe such comfort as the Scriptures present and present to us.
First of all, we see that at the baptism of Christ, the almighty, eternal, divine majesty is miraculously present. Yes, it is not only present, but it is also represented here in three different persons, very sweetly and comfortingly, in a friendly way. Thus our dear Lord God honors and adorns the baptism of Christ. What could be and happen to us more comforting?
Since our dear Lord God Himself is present and with us, and so beautifully, gloriously and lovingly portrays and represents Himself in three persons, the heavenly hosts of the dear angels must certainly also be present; who, although they are neither heard nor seen, as they were seen and heard with the shepherds in the field when Christ was born in Bethlehem, it is nevertheless certain that they were also present here at this appearance and the glorious baptism of Christ. Yes, why are they not heard? Because they themselves, the dear angels, hear the most high preacher, God, the high majesty himself, who preaches here, as the evangelist says:
And behold, a voice from heaven said, This is my beloved Son, in whom I am well pleased.
- this is ever a joyful, blessed, gracious voice, from the almighty, eternal
God, creator of heaven and earth, who still preserves all things. He is the highest preacher, and preaches from the highest and greatest preaching chair, from heaven. Since this is the highest preacher, this sermon of his is also the highest sermon, and no higher sermon has not come into the world than the one that the almighty, eternal, merciful God does of his equally almighty, dear Son, saying: "This is my dear Son, in whom I am well pleased. For everything depends on the beloved Son, and is only to be done for the beloved Son. Of Him preaches God the Father; therefore there can be no higher preaching than the preaching of the Son of God, Jesus Christ. Thus, the greatest disciple and listener of this preaching is the Holy Spirit Himself, the third person of divine majesty. These are each high preachers, preachers and listeners, and cannot be greater. Therefore the dear angels are silent, do not let themselves be heard, but listen even to the highest preacher, God the Almighty Father, what he preaches about his dear Son, in whom he is heartily pleased. Let us now also let this go.
It follows that the baptism of our dear Lord Jesus Christ is highly honored and adorned. For since the divine Majesty Himself, a unique, eternal God in three Persons, is present, along with all the dear angels of God, the highest preacher and disciple, how could it be more gloriously adorned! Yes, the baptism is so gloriously adorned and decorated that we cannot sufficiently comprehend it, much less understand it. We should keep this in mind.
(14) But here you might say, "Yes, I do believe that the baptism of our dear Lord Jesus Christ, who is the Son of God, is so adorned and honored that the divine Majesty Himself is the highest preacher, the Holy Spirit the greatest disciple and listener, and the hosts of God's dear angels. But what does this help me? What use is it to me? Christ is the Son of God, born of the Father in eternity, conceived of the Holy Spirit, without sin, truly born of the Virgin Mary; therefore it was glorious: but I am a poor sinner, conceived in sins.
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and born; therefore, because of my sin, it will not happen so gloriously at my baptism?
(15) Thou shalt not think or say in any way, that because thou art a sinner, thou wouldest despise or slight thy baptism, as if it were not as glorious as Christ's baptism, or that thou wouldest not accept Christ's baptism. No, thou shalt not do so, it would not be good; but thou shalt not separate thy baptism from Christ's baptism. You must come with your baptism into Christ's baptism, so that Christ's baptism may be your baptism, and your baptism Christ's baptism, and indeed One baptism.
For baptism is such a bath by which our sins are washed away; as we sing in the Symbola Niceno: I confess some baptism for the remission of sins. Item Rom. 6, 4. St. Paul says: "We are baptized into the death of Christ"; and Gal. 3, 27.: "As many as are baptized of you have put on Christ." And even if baptism did not bring us this, namely forgiveness of sins, baptism would be of no use to us and would be nothing better than another bath. Therefore we are to know and believe that Christ was baptized for our sake, and thus say, His baptism is mine, and my baptism is His baptism; for He is the Lamb of God who bears the sin of the world. And when he is baptized, he is baptized in our person and for our sake, who are of the world and full of sins, which sin he took upon himself and washed away by this baptism of his. For thus John Cap. 1, 29. says: "Behold, this is the Lamb of God, which bareth the sin of the world." Thus John calls his baptism a baptism of repentance, by which sinners who repent and are baptized obtain and receive forgiveness of sins.
Therefore John refuses to baptize Christ, saying, "I," as a sinner, "have need that I should be baptized by you, and that you should come to me. As if John wanted to say: I am a sinner, therefore I need to be baptized by you and thereby washed of my sins.
But you are God's innocent and undefiled lamb, without sin, conceived by the Holy Spirit, and have no right to forgiveness of sins; therefore it is unnecessary for you to be baptized by me.
- Then Christ says to John, "Let it be so now, for it behooves us to fulfill all righteousness"; as if Christ wanted to say, "I, though I am not a sinner for myself, yet I bring with me the sin of the whole world, so that I alone am a sinner and the greatest sinner in the whole world; therefore I need forgiveness of sins: But not mine (for I am without sin), but the sin of the whole world (in which we also belong, for we also are of the world, and the children of the world are sinners), which lie upon me, which I bear, which are heavy, and press upon me; Therefore it is necessary for me to be baptized and to receive forgiveness of sins, so that afterward my baptism may be blown out into the whole world and preached that I have borne the sins of the world and have been baptized and washed away from them and have received forgiveness of sins; so that whoever believes in me and is baptized according to my command may also be washed away from his sins and be clean, and have a gracious God etc. So now Christ's baptism is our baptism and our baptism is His baptism. "When John heard this, he admitted him."
So our baptism is far different, nobler and better than the baptism of the Turk or the Pope, who also have baptism. For the Turk sprinkles himself with water, as one does in the bath, and ascribes to his baptism such power that it makes pure etc. But this is a baptism where the devil wipes his butt. So who baptized him hot? The devil. So too, the pope consecrates water and salt, teaching that whoever sprinkles himself with the water and licks the salt will also be cleansed of sins. These are blasphemies and blasphemies of the baptism of our dear Lord Christ. But here the monks have a much higher and greater advantage. For thus they teach that if anyone should think that he would repent of having entered a monastery and become a monk, which has happened very often, he should get a
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If he takes a new resolution, and that he has entered the monastery and become a monk, let him like it as before, and let the other thoughts go, then the new resolution will be as useful and good for him as if he had been baptized anew, and all his sins would be forgiven. Shut up, in the name of the devil, are you going to talk like that and desecrate the baptism of Christ? O how often have I consoled myself in this way when I was a monk.
(30) Well, they have taught this, their books testify to it, they cannot say no to it; but beware of it, as of Satan himself. But I am to say, I will not have my baptism, nor Turks', Pabst's, nor monks' baptism; but in and with Christ will I be baptized, who is the Lamb of God, which taketh away the sin of the world. He was baptized for me, and in him I also am baptized, so that his baptism is mine and mine. It says: Christ has taken away all my sin with baptism. How so? What did he do? Nothing else, but that he is the Lamb of God, took upon himself my sin and the sin of the whole world, was baptized by John and washed away sins, which is baptism sanctified by his blood. Now all who are baptized into Christ in this way have their sins washed away and forgiven. For he is not washed from his sins (who has no sin), but from my sins and from all the sins of the world, and is cleansed. If I believe this, I am free from sins, knowing no more sins. For because Christ has taken my sins upon Himself, they are now no longer mine. I may have committed sin, but the man Jesus Christ, who is also the true God, has taken my sin upon Himself, borne it, washed it away in baptism, and taken it away.
21 Christ also means and commands this when he says Marc. 16, 15. 16: "Go into all the world and preach the gospel to all nations. He who believes and is baptized will be saved, but he who does not believe will be condemned." This is now the gospel, commanded to be preached into all the world. Whosoever therefore shall receive it, believe, and be baptized, all his sins be forgiven him,
as St. Paul also testifies to the Corinthians, when he says 1 Ep. 6, 11: "You were such before, but now you have been washed away, you have been sanctified, you have been justified by the name of the Lord Jesus. To this the voice of the Father is true and ministers, as it sounds from heaven: "This is my beloved Son, in whom I am well pleased." As if he wanted to say: "Here I have a son who is dear to me and pleases me well, and everything he does pleases me well: that he is born and baptized, suffers and dies for your sake etc. pleases me well; the son can nothing spoil etc. for me. If you accept him and hear him, you also do me hearty good and are dear to me. In whom I believe that he is the Lamb of God, who took your sins upon himself, was born for your sake, suffered for you, and was crucified and died for your sins. If thou therefore receive him, and believe him, thou shalt be loosed from all thy sins. For in this way you are also dear to me, and I am also well pleased with you, as with my beloved Son.
22 O thou shameful unbelief, fieve thyself! Is it not to be pitied that we forget this, and instead of this high, great and unspeakable benefit, which God has shown us in His Son, our Lord JESUS CHRIST, seek forgiveness of sins through our works and actions, as through monastic life, holy water and salt, vigils and masses for the souls, pilgrimage, caps and plates, and what is more of the canker. This is what the devil has called it, and it is not the will and command of God, our heavenly Father; but the will and command of God is that one should accept, hear and believe in the man, Christ Jesus, His dear Son, that He is the Lamb of God who bears my sins; this is what my baptism is all about. From this it follows that baptism must be holy water, yes, the blood of Christ, shed for our sin, which washes away our sin and the sin of the whole world. O who could believe this, he would already be blessed.
- so that such a sermon is believed, the Holy Spirit must be the supreme disciple, who is here in the form of a dove.
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who accepts it, hears it and believes it. For our nature is far too corrupt and weak to accept and believe this. It is much easier for my flesh to believe that my cap and other good works that I do can make me free and clean from all my sins, and make a new baptism (like the monks), by which I am washed away from sins. Yes, so the fools under the pope have taught us.
24 But that I should believe that Christ was born for my sake, that he washed away my sins through baptism, and that he sanctified me etc. is far too high and heavy for the flesh. Here the flesh does not do otherwise than as if it were asleep, slumbering away, what? and is much too lazy for things. What can a slumbering or sleeping person hear? If he hears it already, he barely hears it with half his ears, it does not enter his mind, and it is the same to him as if he had had a dream. Therefore, so that this may be believed, the true disciple, the Holy Spirit, belongs to it, who wakes us up from sleep, makes us awake and kindles such faith in our hearts; for then we hear the voice of the Father, who says: "This is my dear Son" etc. After that I also let go of everything, caps and plates, indulgences and other imaginary works. But I must first believe that Christ was born and baptized for my good, washed away my sins by baptism, yes, by his blood. This then is a right faith, which also receives all things as it believes. Otherwise, if he does not believe it yet, he is like a slumberer and a drunkard who knows nothing.
The pope knows very well that our doctrine is the pure right doctrine, according to the gospel; but he slumbers with his eyes, and says: I do not know how! Methinks etc.; do as Isaias Cap. 6, 10. saith, "The people slumber with their eyes." Acts 28, 27. So also the pope: his eyes and ears slumber. For though he sees and hears that it is right, yet he acts as if he did not hear or see it, indeed, he does not want to see or hear it. But we, who are Christians, and have the Holy Spirit in us, who awakens us and makes us lively, do not say:
Methinks it is thus etc.; but a Christian saith, I know assuredly and truly that it is so, that Christ was born for my sake, and for my good, and became man, and washed me from sins by baptism: therefore I hold my baptism dear, for it is not mine only, but Christ's baptism, and Christ's baptism mine. If then it helps Christ and washes him from sins and makes him completely clean, it also helps me and makes me clean from sins. But if it were holy water, it would not help at all.
(26) Therefore we should hold this text and the glorious history and revelation of Christ's baptism in high esteem and value, and never let it pass from our eyes, much less from our hearts: that heaven opens and the Father's voice is heard, the Son of God stands in the water, and the Holy Spirit descends in the form of a dove, and the dear angels are frequently present. This happens not only here at the baptism of Christ and the person, but also at the baptism of all Christians. Nor should we think that soon after this baptism heaven has closed up again. No, it is not closed again, but is still open daily until the last day; but at that time it was clearly open, so that we should believe and be sure that this still happens daily when we and others are baptized. Even though we do not see it with our physical eyes, which are far too dull and dark for that, we still hear the words: I baptize you in the name of the Father, the Son, and the Holy Spirit. Do you think these are small words? Though they are plainly spoken, yet they bring so much with them, that all things are done which were done at the baptism of Christ. There are all three persons of divine majesty, the Father, the Son and the Holy Spirit; there are also the hosts of the dear angels, hearing and seeing what takes place. For we are baptized into no other baptism; neither do we baptize otherwise than into the baptism of Christ. Now if it be One baptism, these things are all with it. And though I see it not, yet shall I believe it, that it is heartily pleasing unto the Father; that
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the Holy Spirit is also there, listen, and also the Son of God and the dear angels. So beautifully and gloriously is our baptism also adorned, honored and decorated. John saw and heard this once; but we hear it daily, until the last day forever: as in the Jordan, so let the Holy Spirit always be with us and with it, who also makes that we accept and believe such things. So it is also better for us to see and believe with spiritual eyes; then all these things will happen to us. Therefore, let us be diligent to study and keep the text, and to exercise our faith in it, and not to think that once it has happened, it will happen no more, but to be sure that it will happen all the days until the last day.
27 Thus we celebrate this feast not only for the sake of the wise men who came from the east and worshipped the infant Jesus, but primarily and most of all for the sake of this high revelation of divine majesty. For God the Father is heard, the Holy Spirit is seen in the form of a dove, and the Son of God, Jesus Christ, stands in the water. This still happens without interruption in the whole world where Christians are. Blessed are those who believe this. Oh, how wretched are those who do not accept nor believe this, seeking other baptisms, as the Turk, the Pope, the monks and the Jews do, as heard above.
- In Christ's baptism, yes, in our baptism, since we are baptized in Christ, we have forgiveness of sins without ceasing, so that when you fall and sin out of weakness (as unfortunately happens often and very much without ceasing), that you then run and crawl to the baptism in which all your sins are forgiven and washed away, get comfort, straighten up again, and believe that in baptism you are washed away not from one sin but from all sins. For as the one baptized, Jesus Christ, does not die, but lives and abides forever; so also the forgiveness of sins is eternal, which he has acquired and given to you. Therefore baptism is a glorious bath that washes away sins. But what it does not wash away, what still remains in us, that is forgiven. Therefore, what baptism does not cleanse, the forgiveness of sins still makes.
sins, which is given to us through baptism. The pope knows nothing about this, but thinks that baptism is a transient thing. Therefore he invents many works, by which the remaining sin must be washed away and taken away. No, not so; but though I stumble and fall in sins, yet shall I return, and crawl to the cross, and fetch and take my vesture, which was put on me pure and white in baptism, because all my sins, though not wholly washed away, yet are they all forgiven me, so that the forgiveness nevertheless is wholly pure; there I hold fast.
For this is how our dear God and Father in heaven sees through the fingers, and even though he sees my sins, he will not see them and impute them to me, because they are all washed away and forgiven in baptism. As this is also beautifully illustrated in the gospel of the Samaritan, who took care of the poor man who had fallen among the murderers, bandaged his wounds, poured oil and wine into him and laid him on his animal. Luc. 10, 30. ff. The poor man is accepted and laid on the Samaritan's animal and led to the inn: although the wounds alone are bandaged and not yet healed, nevertheless, nothing is left behind; he is laid on the animal, accepted and in grace. So also we are completely accepted by God and washed from all sins through baptism, so that even though something remains, it is still forgiven and left clean; and we are swept and cleansed daily, until one day we will be completely clean.
(30) Now this is our dear holy baptism, that we know and believe that we have a gracious God and Father over us, who loved and accepted us in his dear Son, who also gave us his only Son, washed us from sins through his baptism, and prepared for us such an eternal bath, in which we are cleansed and washed from sins daily. Let this sermon now penetrate and ring through our ears into our hearts without ceasing. For this alone is our consolation, which we have, and to which we must cleave, and never-
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Let us go no more. Even though crosses and temptations from the evil devil and the wicked world follow, this does not have to harm or hinder us; indeed, it helps us to believe it more firmly and to be cleansed by it daily until we become pure.
31 This then is the excellent preaching, when we hear God the Father Himself preaching of His dear Son, our dear Lord Jesus Christ; so the right disciple, the Holy Spirit, is there, writing the sermon, but not into the book, but into the heart; as Paul says in 2 Cor. 3:3, "Ye are our epistle, written not with ink, but with the Spirit of the living God." Therefore
We should also thank God for this great grace, call upon Him and ask Him to write it in our hearts through the right and highest disciple who heard and accepted it, namely the Holy Spirit, so that we may accept it, believe it and rejoice and be comforted by it for eternity, amen. Well, since it is cold, I will leave it here; otherwise you have good and faithful preachers from whom you hear these things daily. Just see to it that, since God has given and provided you with such, you also keep them and, as Paul says, hold them dear and valuable. May God grant us His divine grace, amen.
The conversion of St. Paul; Acts 9, 1-22
Sermon from the conversion of St. Paul.
Against the monks etc.*)
Acts 9, 1-22.
And Saul, while he yet spake evil against the disciples of the Lord, went to the high priest, and besought him to send letters to Damascus unto the synagogues, that, if he found any that went that way, both men and women, he might bring them bound unto Jerusalem. And as he went on his way, and came nigh unto Damascus, suddenly there shined round about him a light from heaven. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, Lord, who art thou? And the LORD said: I am Jesus, whom thou persecutest. It shall be hard for thee to lick the sting. And he said with fear and trembling, Lord, what wilt thou that I should do? And the LORD said unto him, Arise, and go into the city, and they shall tell thee what thou shalt do. And the men that were his companions stood still, and were troubled: for they heard a voice, and saw no man. But Saul got up from the earth, and when he opened his eyes, he saw no one. And they took him by the hand, and led him to Damascus. He did not see or eat or drink for three days. Now there was a disciple at Damascus named Ananias, to whom the Lord said in a vision, Anania. And he said, Here am I, O Lord. And the Lord said unto him, Arise, and go into the street which is called the right way, and enquire of the house of Judah for Saulo, whose name is Tarsen: for, behold, he prayeth, and hath seen in a vision a man named Ananias come in unto him, and lay his hand upon him, that he may receive his sight. And Ananias answered, Lord, I have heard of many concerning this man, how much evil he hath done unto thy saints at Jerusalem; and he hath power here of the chief priests to bind all them that call upon thy name. And the LORD said unto him, Go thy way: for this man is a chosen armor unto me, to bear my name before the Gentiles, and before kings, and before the children of Israel. I will show him how much he must suffer for my name's sake. And Ananias went, and entered into the house, and laid his hands upon him, and said, Brother Saul, the LORD hath sent me (who appeared unto thee by the way thou camest), that thou mightest receive thy sight, and be restored to thy sight.
*) Luther preached this sermon on his last trip to Eisleben on January 26, 1546, in the Frauenkirche in Halle. - Cf. Jen. A. VIII, 276; Altenb. A. VIII, 507; Lechz. A. XII, 364; Erl. A. 20 d., 483. D. Red.
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Holy Spirit be filled. And immediately the scales fell from his eyes, and he recovered his sight, and arose, and was baptized, and took meat, and departed. Saul was with the disciples at Damascus for several days. And immediately he preached Christ in the synagogues, that he was the Son of God. But all who heard it were astonished, saying: Is not this the one who in Jerusalem has condemned all those who call on this name, and for this reason he has led them bound to the high priests? Saul, however, became more and more powerful, and drove in the Jews who lived in Damascus, proving that this is the Christian.
This beautiful history and story of Paul's conversion is well worth describing in the Holy Scriptures and preaching. For here our dear Lord Christ Jesus performed and proved such a miracle and wonder in Paul, since he himself called and ordained him in his own person from heaven to the apostleship; which happened to no other apostle. Therefore Paul boasts rightly and justifiably in the epistle to the Galatians Cap. 1, 1. that he was not called to be an apostle by men, nor by men, but by Jesus Christ, and therefore he did not want to yield to anyone, not even to Petro and the other apostles. For he heard the true teacher himself on the way to Damascus, and studied what he should preach and teach, and that he was called to be a preacher and teacher of the gospel, not only to the Jews, but especially to the Gentiles. Therefore this was a very beautiful and glorious calling, far above the calling of the other apostles; for his calling also extended and went further than that of the other apostles, that he should preach among the Gentiles.
(2) Therefore we should rejoice and be comforted, and also give thanks to God, who has called and sent to us Gentiles as of today such a glorious apostle, Paul, as he himself testified to Timothy, saying in 2 Ep. 1:11 that he was appointed a preacher and an apostle, a teacher of the Gentiles in faith and truth. Therefore Paul is our apostle. Although other apostles are all our apostles, for they all received and taught one doctrine of Christ at the same time, yet Paul is our apostle. For he came to Rome, preached and taught the gospel of faith in Christ abundantly, and was also beheaded there. But whether St. Peter came and was in Rome, I do not know.
(3) They boast highly and much of their two bodies, which they will have at Rome, pointing out two heads, and saying that they are Peter's and Paul's heads. I do not know, I have not seen it; but this I do know, that St. Paul, the noblest of all the apostles, was there, preaching and teaching. But they ask little about this, indeed nothing at all. But we, who have the true body of Paul, yes, not only of Paul, but also of Peter and of the Lord Christ Himself, ask nothing about the dead bodies at Rome. For we have the true body and spirit of Paul in his holy epistles; of this we boast, and thank God that we have it. But they, in Rome, ask nothing of it, but boast and carry themselves with the heads of Peter and Paul, rejecting them and holding them for great sanctity; if they are not their heads, but wooden heads, perhaps made and prepared by an unlearned carver: these they reject for great sanctity, which is yet vain fool's work. And if they had the proper heads of stone, which they do not have, they are as much use to them as to the altar on which they stand, which is therefore no more holy or better than any other altar.
(4) But this is the true sanctuary, that we have not only Paul and his epistles, but also the prophets and apostles, yea, the Lord Christ himself, in the Scriptures; in them we read and study, they we hear speaking with us, they have had body and soul; that is certain: so also have we their spirit, that we may understand the Scriptures. For when I hear preaching in the church, I hear Peter and Paul; yes, when I read in my room or chamber what they have written and taught, I still hear them preaching and talking to me every day; for they taught and preached nothing else but the very things which they also wrote. This is what we still hear today with our ears.
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We will be glad and hear with our hearts what wisdom and spirit they have had; this is good and useful for us. What good would it do me to have and see their bodies and heads? Basically nothing. The common people of Rome are still forced to accept and believe such things. And whoever speaks against it and does not want to believe it is quickly judged and strangled.
The wretched pope knows very well, and also the cardinals, that they are not the true heads of Peter and Paul, but wooden images; nevertheless, they have pleasure and delight in thus astonishing and fooling the whole world, so that they run to see the heads. Just as our Lady's milk was shown, and many people ran to see it, which was not Mary's, but some goat's or ram's milk. And even if they were true and right heads, as they are not, I would still rather see and hear the living Peter and Paul than the pale one. Not only the legs and bones of these heads are holy, but also the bones of all Christians, and as the 34th Psalm v. 21 says, none of them perish.
(6) Therefore this alone is the true sanctuary, when I hear the Lord himself speaking to me through the holy apostle Paul, and believe him who has heard the Lord alive. For we do not hear Paul speak or teach anything other than what he heard and learned from Christ the Lord himself. That is why St. Paul says that he was given and appointed as a teacher to the Gentiles. Now all who hear or read St. Paul's epistles hear and see the holy apostle Paul himself; this is true sanctuary; I prefer it to the mere or wooden sanctuary, which was devised and invented by the devil and spread by Rome over the whole world. I will say that they are not saints' legs, but horse legs, something from a shingle. Is this not to be pitied? This is what the pope has done, and he has driven it into the world and preached it. Such a sanctuary has also the damned Cardinal, the bishop of Mainz, your previous bishop and lord, which he has pointed out to you and guided you to, and for which you are to be held accountable.
He certainly held sanctity; he should have proved that. But he could not prove it. If he had had a hundred cardinals' hats on one, and if he had taken all the cardinals to help him, he would not have had enough art to prove it. But all this was done and arranged to deceive us in such a way that they deprived us of the living, right and true sanctuary, the dear word of God, and obscured it, so that they also took our money.
(7) But I will show thee a very true sanctuary, which shall not deceive thee. Take the holy Scriptures before you, or Paul, listen to and read them, put your glasses to your nose and look at them, and you will find glorious and holy thoughts, and a certain doctrine that will not deceive you nor deceive you; where you will learn how you are a sinner by nature, where you are to be freed from your sins and receive eternal life, namely, through faith in Christ, as we will hear below in the history. This is what Paul teaches you, and this alone is the true sanctuary and the noble treasure, if I can hear St. Paul alive. The other sanctuary, where the pope and cardinals handle and wise, is quite uncertain and dreamed-up sanctuary, to ape and fool the world with it as they will. When your preacher and pastor teaches and preaches with St. Paul's Scripture before him, he lends St. Paul his tongue and mouth, and takes his word, and says like St. Paul 1 Tim. 1:15: "This is ever certainly true, and a precious word, that Christ Jesus came into the world to save sinners, of whom I am the chief." When you hear this from your pastor, you are hearing the living Paul, even if he died long ago. For here St. Paul says and teaches that Jesus Christ did not come to judge and condemn the world, which before was judged and condemned too much because of its sin; but that Christ came to save sinners. Which he also commanded his disciples and apostles to preach. Of the same, saith Paul, am I also. When you hear this preaching from the mouth of a preacher,
1150 L. 20d., 487-489. of the conversion of St. Paul. W. XII, 1504-1506. 1151
Then you will hear the living St. Paul himself preaching and teaching. This is called and is the true and real sanctification; accept it, hear it and believe it with all your heart, and you will also become holy, sinless and free.
The Holy Spirit has written and imprinted the sanctity of the Word of God in the heart of the holy apostle Paul, so that his heart is completely full and burning with the Word: St. Paul still lives in the Scriptures today. Therefore he bursts out with fiery words and says: "This is certainly true" etc. Which words are quite heated and fiery, and burn in the ears of the disciples and hearers of the Word of God, yes, sound and resound in the whole world. This is a very true and wholesome sanctuary, which also makes holy. So we must not look far for it, but it is brought to us in the church, yes, into the house, into the parlors and chambers, where it now resounds abundantly in all places by the grace of God. I praise the sanctuary, and it is dear to me; but a skirt, body, leg, bone, arm or head of a deceased saint I cannot basically praise, for they are of no use to us. If someone cuts a piece of a thief on the gallows, and says it is a particle or piece of St. Peter or St. Paul, it is just as much; for that is nothing better. So the pope, the cardinals, and the lousy, rude (grind), shabby monks have deceived and cheated us.
- I am also very much surprised how you lords of Halle can still suffer the boys, the shameful, eavesdropping monks, because you know that they have done such things, and still this hour do not stop desecrating and blaspheming God and his holy word: the wanton evil-doers have only pleasure and delight in the foolish work and blasphemies of the damned Cardinal, which he has done, and which we now know publicly to have been blasphemies. And they know it too, the shameful monks; still they hold on, and hope to raise the same again, and seek to deceive more souls (as the Cardinal has done), as he will experience in hell. One should not suffer such fools. You gentlemen should for once have the courage
and chase the foolish, shameless monks out of the city; or else act and do with them in such a way that they should stop blaspheming and defiling; they do it too much, it is too crude. So it is also due to you, dear sirs, that you watch and do not become sure that you do not lose the word for the sake of the shameful, eavesdropping blasphemers, the monks. They all seek to restore this foolish work of the Cardinal of Mainz, they hope for it. That God may judge and punish them! Therefore, dear lords and friends, walk in the light, because you have the light, lest darkness overtake you; for night is coming, in which nothing can be done. John 12:35.
(10) Therefore let us keep the true and right sanctuary, the noble and eternal treasure, the Word of God, which is taught, preached and written by the Holy Spirit through the mouth of the prophets and apostles, which ministers to body and soul, is useful and comforting in all troubles. Which sanctuary is from eternity and abideth forever; which also we preach and teach, not as our word, invented or devised of us; as the monks' dreams are which they preach, and lie as grossly as the great charged hop sacks or woolen sacks are. Monkeys and fools they are, in all ways to be fled and shunned, as the god-abusers and soul-murderers.
God has graciously helped you out of the lies and given you the pure word of God: but you should now see to it that God does not punish you for the sake of the blasphemers, the monks; do not become secure, hold the word dear and valuable. Nevertheless, God have mercy on you, there are all too many who hate, persecute and blaspheme it, as the sacramental abusers in Switzerland and the Anabaptists in the Netherlands do, since the Word is now most miserably and pitifully desecrated, persecuted and blasphemed. Where God wants to turn away His gracious eyes and be ungracious, it is easy and soon to turn to the larvae and monkey work, dead bones or sanctuary (as the Cardinal of Mainz*
*) Wittenberg and Jena edition.
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instead of the pure and wholesome word of God. Therefore, let it be said to you, sweep out the yeasts, the basic soup and the leaven of the monks, put them away, forbid them to blaspheme, it has been long enough. I did not want to talk about this, I wanted to preach about the feast of the beautiful, true and glorious conversion of St. Paul.
(12) Well, this feast we keep and celebrate for the sake of the glorious and lovely history and story, in which it is described how St. Paul was called by Christ Himself to be an apostle and appointed as a preacher, which preacher and apostle God has given us. But to treat the history and story one after the other would be far too long for this time; therefore, we want to treat a part of it, as much as God will grant and give grace.
13 Thus says St. Lucas: "But Paul still snuffed out the disciples of the Lord with murders and threats" etc. Here Lucas describes what Paul's sins were, namely two: first, that he was a murderer and shed blood. Which "murder" in itself was a great sin against the fifth commandment, because one takes offense at his neighbor and murders him. But this is a much greater sin, that Christians murder and shed the blood of the saints, as Paul did here. It is indeed an exceedingly great, terrible and damnable sin. But Paul's other sin is far higher and greater than murder and bloodshed, namely, that he also profaned and blasphemed the name of the Lord. And this not only for himself and his person: He was not satisfied with his own sins, which he committed against God and His word; but he also provoked and forced other people to join him in blaspheming and desecrating God; and those who would not do so, but kept the word constantly, he wrote them down on a piece of paper, both man and woman, carried the pieces of paper to court, read them out properly, insisted with violence on judging them and killing them, snorted, and was quite mad and foolish with the Christians, saying that Christ had been a thief, had taught rebelliously against God's order, therefore he was also forbidden by proper authority to teach against God.
He said that he would have been executed and condemned on the cross, justly and rightly. So he stopped all people with blasphemous words, so that they should not believe in the crucified Christ, nor consider him to be the right Messiah. As the Jews still do today, they revile and blaspheme our dear Lord Jesus Christ in the most disgraceful and mocking way, calling him a crucified God etc.
14 Thus Paul was exceedingly angry that his dear fatherland, which had the law of God, so beautifully composed church order and law, should accept the wretched Christ, Joseph's son, and believe in him, and thereby all orders would be torn apart. Also, the dear Paul had good reason and right from the third and fifth books of Moses, on which he based his doubts, in which God commands that where a prophet or Levite rises up and teaches or preaches against the law and order given to them by God, he shall be stoned to death, Deut. 5, 13, 5, 18, 18, 18. 13, 5, 18, 20. He considered Christ to be such a prophet; therefore he concludes that he was justly judged and put to death, for which no one who confesses him or is his doctrine should be allowed to live.
15 Now these are the sins and thoughts of Paul. With the sins he set out, took letters from the high priest and traveled to Damascum, thinking to execute and murder all those who professed to be Christians. And all his thoughts, which he had on the way, were directed to this, how he would exterminate and destroy, devour and devour the crucified Christ with all Christians. These are indeed not small, but exceedingly great sins, with which he has offended and sinned against God and His holy word. Yet he says to Timothy 1 Ep. 1, 16: "But mercy has been shown to me, because I did it ignorantly, in unbelief"; and for the sake of such mercy his sins are forgiven. It is true that these sins of Paul, murder and blasphemy against God, are great, nor should they be minimized or made small; but they should be made broad, thick and great, as they are in themselves.
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are themselves thick, fat and large. For this reason also Paul is presented to us as an example, as he says there to Timothy: "Mercy has been shown to me etc.., as an example to those who believe in Christ for eternal life": that we may take comfort from this, if we are challenged by our sins and are fainthearted, that we do not despair for their sake, but comfort ourselves and say: Well, I confess with Paul that I am also a great sinner, and I hope that as God the Father through Christ has shown mercy and grace to Paul, who has been a great abuser and blasphemer, so God will also show mercy and grace to me out of pure goodness, grace and mercy, forgive and pardon my sin for the sake of His own Son, our dear Lord Jesus Christ, who was also sent into the world for my sake to redeem me from sins through His cross and death. This is what Paul says has happened for us as an example and consolation etc. From this it follows, since he was also presented to us, even to the whole world, as an example of grace, that his sins were not small but great, even though he did them ignorantly and in unbelief, as he says.
(16) But against the sins of the pope, cardinals and monks, they are very small and minor sins (Paul's sins), although he has been a murderer, bloodsucker and blasphemer. For besides that the pope with his cardinals and monks blaspheme, defile and blaspheme God, they also sin against the Holy Spirit, which is a sin above all sins, and as it is written in Matth. 12, 31, will not be forgiven in this world or in the next. For the pope cannot make an excuse and say that he does it ignorantly, like Paul. He knows very well that he is doing wrong and that he is leading people astray. Your Cardinal, the bishop of Mainz, also knew it very well; nor did he have the desire and pleasure, like the pope, to ape and fool the people with the sanctuary and dead bones or legs.
(17) But St. Paul was not so loose and frivolous as those are who have air and pleasure in it, make a game and jiggery-pokery of it, have a desire to
to fool, to blaspheme God knowingly, to defile and persecute the truth, to sin willfully and wantonly. Let the thunder from heaven strike them, the desperate evildoers! Paul, however, was not like that, nor did he have any desire or pleasure to pretend and deceive people like the pope, cardinals and monks; but he was a righteous, learned Israelite and Pharisee, who went against the law and his fatherland in a right zeal; as he himself boasts in Phil. 3, 4. 6: "If another man thinks that he may boast of the flesh, I much more etc., according to your zeal a persecutor of the church," would have liked to preserve the people in the former walk. So it was not well with him, like the pope and cardinals, who have only joy and air, to fool and ape the people with their fables, mocking and laughing at them in addition; like your shameful, eavesdropping monks, who still today try to do the foolish work again, unaware that it is against God, and his holy word is thereby mocked and ridiculed, seducing the people; there they ask nothing, it is the same to them. No, Paul was not such a loose, frivolous fellow; but he considers his fatherland, is zealous for it, thinks and believes that they are deceived by the teaching of Christ; therefore he thinks he is doing right and pleasing God; for the sake of such zeal he comes to be a murderer and desecrator of God and his word.
- Paul was a learned, well-versed man in the Scriptures, not so coarse, unlearned and unskilled as our popes and cardinals with the coarse asses, the monks: nor did he have the understanding of the holy Scriptures, that mau Christum, the true Savior and Messiam, should search in Moses and the prophets' writings; did not mean nor believe that Christ should be in them; the Scriptures and the understanding of the Scriptures were to him, does not understand Moses, does not think that Moses clearly 5 Mos. 18, 15: "The Lord your God will raise up for you a prophet like me from among you and your brothers, and you shall obey him." For Moses does not teach so bluntly that he, such a great high prophet, does not know anything.
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should teach about Christ. Nay, but teach, saying, Thou shalt wait for another Master, which shall come after me. When he shall come and take office, then will I cease; then see that ye hear him diligently. So Moses points to the future Messiah, Christ Jesus, the Son of God, the heavenly Father.
(19) But the high priest, Squire Caiphas, the sow and the range, is blind, and lives, praising and seeing only the law, seeing and understanding nothing at all of the beautiful and glorious prophecy and prophecy of Moses, in which he points to Christ, the true Messiah. They did not want to know it either, and St. Paul did not know it either; that is why he says that he was anxious about the law. He also never noticed, saw or understood the prophecy of Moses about the future Messiah, but went along in opinion and thought: How? should the law be nothing? should we let it go and believe in Christ crucified? He was not frivolous and unlearned, but led a holy life and good conduct before all the world, more holy and blameless than all monks are with all their holiness and good works.
20 But the other part, where Moses testifies of Christ and points to Christ, Paul did not know; neither could he know it, for they had not taught it to Paul. Therefore he goes and persecutes all who believe in Christ: none would have been too dear to him, except that he defends the law and preserves his country in the pure teaching of the law and, as he thinks, eradicates all teaching against it. The law and the zeal against his fatherland have done him a right blow to the heart.
Twenty-one: When Paul rages and rages against the Christians in the fastest and most poisonous way, the true Master, Jesus Christ Himself, comes and pulls him around, teaches him and tells him that he is going wrong. Then Paul is also very frightened and does not resist long, but obeys Christ from the beginning, and as you will hear, he asks what he should do. This is not what our popes, cardinals and monks do, who, even though they are required by Christ, as Paul was, through the word, and who, like Paul, are also required by Christ.
When their sins and abuses are pointed out to them, they do not want to listen or follow the word, but continue defiantly and wilfully in their sins and vices. This is too hard, and are not common human sins, but devilish sins, invented by the devil and blown out into Christianity with lies. Nor do they want anyone to believe their fictitious devilish lies and dreams; they burn and fry, persecute and punish most swiftly all who speak against them, and they alone want to be right. As if I said to the Cardinal, "The sanctuary that you are pointing out is not a sanctuary, so you are doing wrong by pointing people to it and thus fooling them. Yes, the Cardinal would say, I know it very well (as your Cardinal knew it very well beyond measure), nevertheless I will have it so and not otherwise. The devil in hell thanks you for this, that you knowingly defend injustice and lies and spread them for truth. Paul did not do this, but when his error was shown to him, he refrained from it. You should do the same. Therefore now follows in the text:
Saul, Saul, why do you persecute me?
022 Hear, Saul, thou knowest not what thou doest, thou understandest not Moses aright; therefore knowest thou me not, and persecutest me. But listen to me, and I will give thee a right interpretation of Moses, that thou mayest understand him. Moses (which thou dost not mean) hath long before preached and prophesied of the time when he shall teach of the Messiah and Prophet to come from among your brethren, saying that when he shall come, he shall be heard far before Moses, and that he shall leave Moses, as he that did his work at that time. The same prophet to whom Moses points is I, "Jesus of Nazareth, whom thou persecutest"; this thou believest not, neither wilt the Israelites hear Moses or me, and believe in me. "But it shall be hard for thee, pillar, to lick against the goad." Therefore I say to thee, let thy licking stand; thou treadest into the spear, that the spear goeth not only into^ thy foot, but also through thy body.
23 Here the Lord begins a long sermon.
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and preaches to Paul from heaven; which sermon the others who were standing with Paul did not hear, but Paul alone hears. They heard Paul speak, saying, "Lord, who art thou? What wilt thou that I should do?" But they do not know from what. This sermon and Christ's conversation with Paul must have been a wonderful colloquy, higher than we can talk about; in which Christ showed Paul how much he had offended him, that he should desist from persecuting Christ and the church; he showed him what he should preach and teach in the future. Therefore the Lord says, "Arise, Paul, and go into the city, and they will tell thee what thou shalt do." Only Paul hears all this; the others hear nothing.
(24) Here Christ the Lord has built a beautiful church and school, which reaches from earth to heaven, in which church and school there is no one but the only and highest Doctor and Teacher, Christ the Son of God, who preaches and teaches from heaven, saying: "Stand up" etc. So here is no more than the only disciple and pupil, Paul, who listens to the highest schoolmaster, Christ, whom our dear Lord Christ Jesus calls, ordains and confirms as an apostle and preacher of the Word, so that he, together with the other apostles, should be a witness to Jesus Christ, and testify that he is the only, eternal Son of God, the Savior of the world, the Lamb of God, who bore the sin of the world, John 1:29. 1, 29, and for this He did enough on the cross, died for the sins and rose again for our righteousness etc. So Christ commands Paul to preach and to be an apostle. These words and sermon Paul hears, but he sees no one, he hears only Christ, who says, "I am Jesus of Nazareth, whom you persecute." Though he hears this alone, and sees it not with his bodily eyes, yet he takes it to heart, and believes, and so stands with his spiritual eyes.
25 Thus St. Paul is called and ordained here, and he is also prescribed the form and manner in which he is to preach about Christ, how much he must suffer for his name's sake, and how much he must be persecuted by those who preach his name.
Jews and Gentiles, when he shall preach Christ's name before kings and before the children of Israel. But I will save thee, saith Christ, from among the Gentiles, among whom I send thee, that they may be converted unto me by my preaching, and believe, and live. And Christ commands Paul to preach nothing else than the very thing we preach, namely, faith alone in Christ Jesus, that he is the Son of God; whoever believes in him shall be saved from sins and be saved. The whole world should hear, accept and believe this sermon. This alone is the sermon that you, Paul, are to preach, through faith in me and not through the law or any other work; as he diligently practices such preaching and teaching in all his epistles.
(26) This we must remember and keep in mind, it is a narrow school and church in which this sermon is preached and heard, and also accepted and believed; but there is a great master, who also makes a great disciple, Paul, who hears this alone, and who taught us afterwards, and still teaches us today. For here Christ says: "You see, Paul, the whole world is in darkness and error and does not know me, but you must call them out of darkness into light, out of the devil's kingdom into God's kingdom, out of death into life and show them the way. Yes, by what means shall I accomplish this? By the word which you, Paule, have now heard from me in the sermon, namely, that you should preach repentance and forgiveness of sin in my name; and whoever believes in me, that I am the true Son of God, is righteous before God and will receive eternal life, from him also the devil, who reigns in the children of unbelief, shall be cast out. For to whom sin, which holds us captive under the devil's kingdom, is forgiven and cast out in the name of JESUS Christ, from him also the devil and death, which are powerful through sin, are chased away and cast out. You shall preach this, Paule, and whoever hears this sermon afterwards, accepts and believes, receives and shall have forgiveness of all his sins. Yes, by what? Through faith in me, in me, says Christ.
- this is ever a beautiful and glorious pre-
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The sermon, which should be written with golden letters, and kept against the pope, cardinals and the shabby, miserable monks; those who do not respect the sermon, instead deal with the sanctuary and fool's work, praise that. Kiss me on the sanctuary; yes, kiss me on the leather! I would have said something else. Listen, Father, here, study what the true sanctuary is, what you should teach or preach; namely, that whoever believes in Christ, the Son of God, has a gracious God and forgiveness of sin, is set free from the devil's kingdom into God's kingdom and will receive eternal life. There is no indulgence, leg or wood sanctuary, nor vigils and masses for the souls, but it says, says Christ, through faith in me. For this is what Christ taught before on earth, as John 3:36 is written and in many other places: "He who believes in the Son has eternal life, but he who does not believe in the Son is subject to the wrath of God" and must be condemned. This is what he preaches to Paul from heaven, and he commands Paul, like the other apostles before him, to preach to the whole world, namely, faith in Christ, and nothing else. This is what Paul does in all of his writings; he instructs and leads only to the Lord Christ, for whom alone he is concerned.
(28) Now whatever doctrine is heard apart from Christ, to obtain remission of sins by it, as the teaching of the pope and the monks is, that thou shalt not accept nor hear, as dear as the salvation and blessedness of thy soul is to thee. If then thou wilt have forgiveness of sins and eternal life, believe in Christ, and thou shalt receive it, and not by any good works, be it going to the shrine, buying letters of indulgence, fasting, hearing mass, praying rosaries, and whatever good works we can do. Our works do not deserve to be called forgiveness of sins.
(29) Yes, you say, I have been a Carthusian for so long, I have led a hard, strict order; therefore I will receive forgiveness of sins through it. No, not yet. Item, you say: I have been a barefoot monk for so long, I have fasted, I have prayed
prayed, wanted and walked barefoot; shouldn't I have earned forgiveness of sins by doing so? No, not yet. Item, you say: I have been a canon, therefore I will be blessed and receive eternal life. No, not yet; and so henceforth in all other orders and sees. Do you hear, I say, your orders, fasts, and other good works do not do: you shall have it no better than another simple man, citizen or peasant, woman or virgin, who receives forgiveness of sins and is saved by pure grace and mercy, through faith in Christ, crucified and dead etc. Faith takes away all misfortune, sin, death, hell and the wrath of God, and makes us heirs of God and of eternal life: this is right, this alone does. If you now also want to be made a partaker of heavenly goods, such as the forgiveness of sins and eternal life, you must abandon the foolish work in which you trust, hear the word of God that preaches faith in Christ to you, accept it and believe, and you will be saved. For to be blessed and to have eternal life is nothing else than to be free from sins. When these are gone, then grace and mercy of God, eternal righteousness and blessedness come upon us, that is, eternal life. This is also what we hear in the sermon and command that our dear Lord Christ gives to His apostles, when He says Marc. 16, 16: "Whoever believes and is baptized will be saved, but whoever does not believe will be condemned.
(30) This is the sermon which our dear Lord Christ Paulo preached from heaven on the day before Damascus, calling and ordaining him an apostle, and commanding and sending forth the word of God concerning faith in Christ among the Gentiles and Israelites. Therefore, in order to receive forgiveness of sins and eternal life, nothing else is needed except this sermon; neither should we do anything or seek anything else to receive forgiveness of sins, for it is all in vain.
- good works our Lord God commands to be done, and it is right and proper to do them.
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good, that one only always worked good works. But we cannot earn forgiveness of sins through this: we are too weak and unclean, overloaded with sins, which we cannot get rid of here. For here in this life it does not become completely pure. But help is nevertheless given and given to us, that we may receive forgiveness of sin and eternal life through faith in Christ, and not through works, which are far too weak and small. For the remission and washing away of sins is the blood of Christ alone, which does it, and washes away sins: in this I must believe.
- From faith should follow all kinds of good works towards our neighbor, that we should diligently care for our person, and faithfully wait and observe our profession, hear and promote God's word, call upon God and thank Him, flee and abolish idolatry and false worship, be obedient to the authorities, take good care of house and home, wife, child and servants, and bring them up in the fear of God, clothe the naked, feed the hungry, and what more good works love demands, to prove to our neighbor: These we shall do; but not thereby to be saved, to have our sins forgiven, and to have eternal life.
Seek life. For to attain this, another belongs, as belongs, namely, faith in Christ.
This sermon, which the holy apostle Paul hears and accepts here and then preaches to the world, we should also hear and accept, and preach it alone, and do nothing else about it. For out of darkness into light, out of death into life, and to receive forgiveness of sins and eternal life, Christ says that faith alone belongs to me; it does it, nothing else.
34 Now, after Paul's calling and ordination, when he heard this glorious sermon from Christ himself, he got up and was led to Damascum, where he was to be taught what to do. He waits for this with great distress and anxiety. Oh how heartily he will be glad when dear Ananias comes to him, lays his hand on him and baptizes him. That would be a long story now. But so that we may also grasp this sermon and receive a true faith in Christ, forgiveness of sins and eternal life, let us pray to God, the Father of all mercy, that He may enlighten us through His Holy Spirit. To Him be praise and glory forever and ever, Amen.
V. 2.Sunday after Epiphany
V.
*Sermon on the next Sunday after Epiphany. )
Preface
The editor M. Stephan Tucher's preface.
To the Christian reader.
The Holy Spirit prophesied through the Holy Apostle Paul that in the last times people would receive the true blessed life.
*This is the last sermon Luther preached in Wittenberg, on January 17, 1546. We give the text according to the first edition of 1549, edited by Tücher, evangelical preacher in Magdeburg. A. VIII, 282; Altenb. A. VIII, 511; Leipz. A. XII, 371; Erl. A. 20 U., 471. D. Red.
will let go of the word of God that makes and will hear and accept the word of man. And this happens out of God's right judgment. For "because they," as St. Paul says in 2 Thess. 2:10, 11, "have not received the love of the truth, that they might be saved, God will send them strong error, that they may believe the lies."
This is what is happening to the German country now. The merciful and kind GOD has in this
1164 The editor N. Stephan Tucher's preface. 1165
In this perilous time, by special grace and mercy, D. Martinum Lutherum revealed his holy gospel. Martin Luther, which had long been obscured and even suppressed by the doctrine of the devil and the doctrines of men, revealed and preached it again, and miraculously preserved and defended it against the devil's and the whole world's nonsensical raging and fury. But how one has received this precious treasure, the divine word, and thanked God for it, is, unfortunately, before one's eyes.
Just as the Jews, whom God had chosen before other nations and promised the Messiah, accepted Christ His Son. The largest and most noble crowd despised and persecuted him. They were able to tolerate all kinds of doctrines, sects and cults, and even the most wicked of men, traitors and evil-doers, but Christ, the Son of God, the true Messiah, who was sent down from heaven to help them out of their eternal misery, namely sin and death, and in sum, who proved to them all that was good, was not to be tolerated by them in any way. Then they said John 11:48: "If we allow this man to perform miraculous signs, the Romans will come and take our land and people. Therefore they took counsel and did not rest or celebrate until they brought Christ the Lord to the cross. Then they thought they had done it very well, and would have no trouble at all with them now that they were rid of the deceiver.
In the same way, Germany opposes Christ and his gospel. Most of the most excellent people, kings, princes and lords, item, the holiest, cleverest and most learned, despise and persecute him to the utmost, and can suffer all kinds of idolatry, error and seduction; as it is undeniable that they would much rather accept Mahomet's teaching than this wholesome preaching of the holy gospel of Christ our Lord. As the people of Cologne write publicly, that they would rather accept the Turk's doctrine than Luther's. But this Christ must be eradicated. For this reason, so many years have been spent in conjecture, and various practices have been devised and sought, as to how this Christ might be justifiably eradicated.
come and chase them out of the world, so that peace and unity may be preserved.
Now behold, how did it come to the Jews that they did not want to accept or recognize Christ the Lord as their Messiah? So that instead of divine truth they now believe only lies and must be completely deprived of the hope of eternal life.
The same is true in Germany now: the divine truth of the holy gospel is not to be suffered or accepted. For some, which is terrible to hear, deny the holy gospel for the sake of their belly and out of fear. Some, however, among whom are those who have hitherto been the most prominent teachers of the churches, help, under a pretense of reformation, to suppress the truth with reasonable words and to adorn false doctrine and worship. That is why God sends us powerful errors, the accursed Interim, in which all the abominations, seductions and idolatries of the Antichrist at Rome, the Pope, are confirmed and reintroduced into the Church of Christ. For it is not, as the clever ones pretend and persuade and seduce many people with their rhetoric, a matter of a choir robe, or of middle things, which are not much in demand and which are free. They want to eradicate the whole of Christ with his teachings, but under a semblance of reformation; as the letter of Pope Benedict and the letter of the bishop of Mainz sufficiently testify.
Therefore, whoever intends to be saved and believes with all his heart that there is still another and an eternal life after this miserable, sorrowful life, let him take care that he persists in this pure teaching of the holy gospel, which has been preached for almost thirty years against the will of the devil, the pope and the whole world by the faithful servant of Christ, D. Martin Luther. Martin Luther, and not be led away from it by reasonable speeches, or by philosophy and loose seduction, as Paul calls it Col. 2:8, and ask God through Christ with the utmost diligence to give us faithful ministers of the gospel. For this is the only means by which we can stay on the right path to salvation, namely, first of all, that we
1166 The editor N. Stephan Tucher's preface. 1167
Let the word of God, as David says in Ps. 119:24, be our lamp and our counselors, diligently hear it, consider it in our hearts without ceasing, and live our lives by it.
Secondly, that we always pray to God that He may give us devout, faithful preachers and church ministers, and that He may keep the outward preaching ministry pure among us. For these things are all God's gift and a gift of our Lord Christ, as Paul says in Ephesians 4, and especially that we constantly and freely confess Christ, and if God so wills, seal with our blood, as the dear apostles and all the holy martyrs did, the divine truth, this pure teaching of the Gospel. Indeed, if it has ever been highly necessary to hear the word of God diligently and to ask for faithful preachers, it is necessary now at this last time, when the devil is so furious and senseless that he wants to dampen the gospel, or at least to falsify it: not only by force through the public enemies of God, the papists, but also through those who have preached the pure doctrine and still boast of it; as he has always used this art, and now practices it more fiercely as the end approaches, that he has done the greatest harm per domesticos (through those who arise from the churches themselves), as Paul says Acts 20, 30.
Therefore, I have publicly printed this sermon of our dear father D. Martini, of holy memory, which I myself heard from his mouth (which I testify before my Lord Christ), for the sake of these causes:
First, that it is a prophecy of the Holy Spirit, of this present great misery of the church. For it is first indicated through whom the calamity will come, namely, through our scholars. In what way? They will say: What harm is there in that one
that gives way? I mean, he points his finger at the adiaphora. So he also shows how to resist the calamity, namely, to yield not a hair's breadth, and to pray that God will help us overcome this great and heavy temptation of the devil, and that God will give us faithful servants who will go under the eyes of the devil and the rejected enemies of God only with joy and not yield a hair's breadth.
Secondly, that we may have here also a fine consolation, that we may not fret nor doubt the doctrine, because so many and the most learned fall away from the right doctrine. For it must be so, as Paul says: Oportet haereses fieri, ut et qui probati sunt, manifesti fiant in vobis. (There must be divisions among you, so that those who are righteous may become manifest among you). And it has been so from the beginning that the most high have done the greatest harm in the church. For Arius, Ebion, and Judas were not the least of those by whom the church received such excellent damage. Therefore, let each one keep God's word, so that he will not be deceived, and ask God through Christ to give us pure teachers. For though men are most holy and pious, yet it is said, Omnis homo mendax. (All men are liars.) But God's word alone is truth and cannot deceive; as Christ our Lord Himself says John 17:17: "Your word is truth."
May our dear Lord Christ graciously keep his word, which he has given us by grace at this perilous last time, with us, and redeem his precious Christendom, which he has purchased with his blood, from all evil, to the praise and honor of his holy name, Anno 1549.
M. Stephen cloths,
Preacher of the Gospel of Christ at Magdeburg.
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Rom. 12, 3-16
Rom. 12:3-16.
For I say by the grace that is given unto me unto every one of you, that no man think any more of him than he ought to think; but that he think of him temperately, every man, after that God hath dealt. measure of faith. For just as we have many members in one body, but all the members do not have the same business, so we are many in one body in Christ, but one is another's member. And have divers gifts according to the grace that is given unto us. If any man have prophecy, let it be like unto faith. If any man have an office, let him wait for the office. If any man teach, let him wait for the teaching. If anyone exhorts, let him wait for exhortation. If any man give, let him give simply. If anyone governs, let him be diligent. If anyone shows mercy, let him do it with pleasure. Let not love be false. Hate what is bad, cling to what is good. Let brotherly love be cordial among one another. Let one precede the other with reverence. Be not slothful in what ye do. Be fervent in spirit. Get ready for the time. Be joyful in hope, patient in affliction, persevere in prayer. Take care of the needs of the saints. Give gladly. Bless those who persecute you; bless and do not curse. Rejoice with the joyful, and weep with the weeping. Have one mind among yourselves. Do not seek high things, but hold yourselves down to the lowly.
For I say unto you by the grace that is given unto me etc.
First of all, St. Paul taught, as he used to, the main parts of Christian doctrine, of the law, sin, faith, how to become righteous before God and live forever. As you know, and have often heard, and still hear daily, that there are two things to be taught and preached. The first is to see to it that faith in Christ is rightly preached; the second is to see to it that the fruits and good works are rightly taught and practiced.
- To faith belongs that we know what sin is, what the law is, what death is, and what it does; item, how we again come to life and remain in it. In this way Paul teaches in all his epistles first of all about faith in Christ and sets up the good tree. Just as he who wants to produce a good garden must have good trees. Paul does the same: first he sets good trees, and teaches how we are to become good trees, that is, faithful and happy. He has described this up to the 12th chapter.
3 Here he teaches the fruits of faith to the end of the epistle, so that we may not be false Christians who only have the name, but true, genuine believers. This is the preaching of good works, which God commands, especially in the first and second tablets, that we, being redeemed by the death of the Son of God, should live godly, as we do not belong to this life, but into the eternal, if we believe otherwise, so that we do not again fall into the world after believing. As he says shortly before in v. 2: Reformamini in novitate sensus vestri, etc.. (But renew your minds in the spirit of your mind etc.) So he tells the good works to be done until the end of the epistle. First, he takes before him the fruits that Christians do among themselves, as if there were no other regiment, because the church regiment with baptism etc. Then, in the 13th chapter, he teaches about secular authorities, how Christians should behave toward them; in the 14th chapter, he exhorts that the strong should receive the weak in faith.
Now he teaches about the works of Christians. We are now, he says, made rich by the Lord Christ, transferred from the power of the devil and the world into his kingdom, that is, into the church of Christ through the Word and the sacraments, and are heirs of Christ, the Son of God, who has given us eternal life. After baptism, much of the old Adam still remains. For as is often said, sin is forgiven in baptism, but we are not yet completely pure; as is indicated in the parable of the Samaritan, Luc. 10:34, who carried the wounded man of robbers to the inn. He did not accept him in such a way as to heal him quickly, but bandaged his wounds, and poured out to him
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Oil in it. He who fell among the murderers received two wounds; all that he had they took from him, robbed him, and wounded him, so that he was half dead, and would have died had not the Samaritan come: Adam fell among the murderers, and brought sin upon us all; if the Samaritan, Christ, had not come, we should all have perished; he now binds us up, carries us into the church, and heals us; so we are under your physician. Sin is completely forgiven, but not yet swept away. If the Holy Spirit did not govern men, they would become rotten again; but the Holy Spirit must cleanse the wounds daily. Therefore, this life is a hospital: sin is forgiven, but not yet healed.
(5) Therefore it is necessary to preach, and for every man to take heed to himself, lest his one understanding deceive him. For, behold, what the devils do, having received the word and the faith, there cometh wisdom, which is not yet swept away, and seeketh to be wise in spiritual things, and to master the scriptures and the faith, and maketh heresy. If we were completely pure, we would have no need of the preaching ministry anywhere; if we were admonished, we would have no need of a disciplinarian, but would willingly do everything ourselves, like the angels in heaven. But because we are still stuck in the shameful maggot sack (which the snakes will eat up in time, and would have deserved worse, that it would burn in hell forever), it is necessary that we always resist the old man, and go out with his works, and put on the new man, who is being renewed to knowledge, according to the image of the one who created him.
- usury, drunkenness, adultery, murder, death, etc., these can be noticed, and the world also understands that they are sin; but the devil's bride, Ratio, the beautiful harlot, comes in and wants to be wise, and what she says she thinks is the Holy Spirit: who will help? Neither jurist, nor medicus, nor king, nor emperor. For it is the highest whore that the devil has. The other gross sins are seen; but reason can
No one is to judge: she goes along, raving about baptism and the Lord's Supper; she thinks that everything the devil puts into her heart is the Holy Spirit. Therefore Paul says: "As I am an apostle and God has given me the Spirit, so I exhort.
(7) Yea, sayest thou, I am a Christian after all. Behold before thyself: sin is not yet swept clean, nor healed. As when I say unto a young journeyman or a man, That thou shouldest not have thy father's sickness, or thy mother's sickness, is impossible; but if thou follow after lust, thou shalt be a fornicator. Then the gospel exhorts thee, Do it not, follow not evil desire: sin is forgiven, but see that thou abide in grace. The rest of the wickedness that still clings to the flesh is forgiven, but not yet swept clean, as he who fell among the murderers. I am talking about the heat, which is a gross sin and is felt by everyone. If anyone does not follow God's admonition to resist the devil when tempted, the sin is not forgiven.
(8) And what I say of the heat, which is a gross sin, is also to be understood of reason; for it defiles and offends God in spiritual gifts, and has also much more abominable whorish evils than a harlot. An idolater here runs after an idol, who runs after another, as the prophets speak, under a tree, as a whoremonger runs after a lewd woman. That is why the scripture calls idolatry: fornication, wisdom and holiness of reason. How the prophets have been ashamed of the beautiful whoredom, idolatry; it is a game that cannot be easily caught, and foolishness is innate in it, which it considers to be the highest wisdom and righteousness; and yet it cannot be wise in the matters of God. Then we must defend ourselves, as the prophets say: "You shall not serve God on the mountains, or in the valleys, or under the trees, but at Jerusalem, where His word and the place to serve Him have been decreed. Against this, reason says:. It is true that I have been called, circumcised, and commanded to go to Jerusalem; but here is a beautiful meadow, a fine
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green mountain: if one instigates a service here, it will please God and all the angels in heaven; is God such a God, who alone lets himself be bound to Jerusalem? Such wisdom of reason the prophets call fornication.
(9) So when we preach of faith, that nothing is to be worshipped but God alone, who is the Father of our Lord Jesus Christ, as we say in faith: I believe in GOD the Father Almighty, and in JEsum Christ; so we stay with the temple at Jerusalem. "This is my beloved Son, whom ye shall hear: ye shall find him in the manger, and he alone shall do it. But reason says here the contradiction: "Shall one worship Christ alone? Well, should one not also honor the holy mother of Christ? She is the woman who crushed the serpent's head. Hear us, Mary; for your Son honors you so that he can deny you nothing. Here Bernard has done too much to him in the Gospel, Missus est angelus etc.*) God has commanded to honor the parents; I will call Mariam, who will ask for me the son, and the same the father, who will hear the son. Therefore, the painting is how God is angry, and Christ shows the wounds to the Father, but Mary shows her breasts to Christ. This is what drives the beautiful bride, the wisdom of reason: Mary is the mother of the Lord Christ, indeed, so she will hear Christ; Christ is a strict judge; I will call on St. George, St. Christopher.
(10) No, we are baptized by God's command in the name of the Father, the Son and the Holy Spirit, just as the Jews were circumcised. Therefore, as the Jews throughout the land have worshipped of their own choosing, as if Jerusalem were too close; so have we. Therefore, just as a young man must resist evil desire, an old man must resist avarice; so reason, by nature and kind, is a harmful whore. But she shall not harm me, if I alone resist her. Yes, but she is beautiful, she glitters exceedingly fine? There
*This is the Gospel on the day of the Annunciation, Luc. 1, 26-38. D. Red.
are to be preachers, and the people point to the children's faith: I believe in Jesus Christ, not in St. George or St. Christopher! For of Christ alone it is said, "Behold, this is the Lamb of God, which taketh away the sin of the world," John 1:39, not of Mary or angels. The Father cries from heaven Matth. 17, 5: "Hear this one", not from Gabriel etc. Therefore I should stay with the infant faith, there I can resist reason when the Anabaptists salivate: Baptism is water, what can it do? Oh, the spirit must do it. Do you hear, you shameful leprous whore, you holy reason, that it is written, "Hear this one," who says, "Go and baptize all the Gentiles: whoever believes and is baptized," Marc. 16:15, 16. It is not water that is bad, but baptism, which is given in the name of the Holy Trinity.
11 Therefore, see that you restrain reason and do not follow its beautiful thoughts; throw dirt in its face so that it becomes ugly. Do you not remember there the mystery of the Holy Trinity, and the blood of Jesus Christ, that you may be washed from your sins? Item, of the Lord's Supper say the enthusiasts, the sacramentarians: What is bread, wine? How can God Almighty give His body in bread? I would that you had to with the back mouth etc. Are so wise that no one can make fools of them: if one had them in a mortar and smashed them with a pestle, foolishness would not depart from them. Reason is and shall be drowned in baptism, and foolish wisdom shall not harm it, but if it hears the Son of God, who says Matt. 26:26, "Receive, this is my body which is given for you"; this bread which is given to you, I say, is my body. When I have such, I trample reason underfoot with its wisdom. Thou cursed whore, wilt thou deceive me, that I should commit fornication with the devil? So reason is purified and made free by the word of the Son of God.
(12) So let us also deal with the mobs, as the prophets dealt with the spiritual harlots, with the idolaters, with the wicked,
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who will do better than God does, and shall say to them, I have a bridegroom whom I will hear; thy wisdom is the greatest foolishness etc. This controversy lasts until the last day. This is what St. Paul wants: we are to curb not only the other lusts, but also reason and high wisdom. If fornication offends you, put it to death, and do much more in spiritual fornication. Nothing pleases one so much as philautia when one has his own lust for his wisdom; the lust of the stingy is nothing compared to it. When one's own conceit pleases him heartily, and then brings the beautiful thoughts into writing, that is the devil altogether. This sin is forgiven; but when it reigns in the nature, if it is not yet purified, then one soon loses the right doctrine; then Christ is also gone, and they, the teachers, fall down on the mountain before the devil and worship him, Matth. 4, 9.
Therefore I exhort you," says Paul, "by the grace that God has given me. As if he wanted to say: You still have a stubbornness in you, like other gross sins; therefore consider yourselves before yourselves. Until now you have heard the right truthful word; now beware of your own thoughts and prudence. The devil will kindle the light of reason and bring you from the faith; as happened to the Anabaptists and Sacramentists, and now there are more heretics. I have had before me more than thirty red spirits who wanted to teach me, but I refuted all their things with this saying Matt. 17:5: "This is my beloved Son, in whom I am well pleased; hear him." And with this saying I have preserved myself by God's grace until now; otherwise I would have had to accept thirty faiths.
(14) The heretics seek all sorts of plots, that we may yield to them, relent, concede; but we will not do it with the help of God. So they say: You are proud drops. I will gladly suffer all manner of reproach, but will not depart a finger's breadth from the mouth that saith, "Hear this one." I see
If God does not give us faithful preachers and church servants, then the devil will tear our churches apart through the spirits of the wicked, and he will not let up nor stop until he has finished. That is what he has in mind. If he cannot do it through the pope and emperor, he will do it through those who are still in agreement with us in doctrine. Therefore, it is highly necessary to pray from the heart that God will give us pure teachers. Now we are safe, and we do not see how the prince of this world, through the pope, the emperor and our scholars here, is persecuting us, saying: "What harm is there in slackening this? No, not a hair's breadth shall we slacken. If they want to keep it with us, fine; if they do not want to, let it be. I did not receive the teaching from them, but by divine grace from God. I am well wrought. Therefore, ask God with earnestness to let you keep the word, for it will be terrible. Says the lawyers and the wise men of the court: You are proud, there will be a riot on it etc. May our Lord God help us to resist this dangerous challenge with confidence.
(15) Thou mayest think thyself blessed above others with special gifts, and thank God heartily for them; but not too far; but so far that it may rhyme with faith, and be like faith. If a conceit occurs to you, I will not reject it so much, but allow it to stand; but keep in mind, St. Paul says: "with moderation", do not let it seduce you. How then can I know how far? St. Paul answers: secundum analogiam fidei, that is, so far as it is according to faith. So you are to keep your conceit under restraint, as the evil lusts of the flesh are to be tamed. Conceit is original sin, as when one lusts after a young maiden. What is this? Answer: Thou shalt love the maid in this way, that thou desire her no other way than for a lawful wife; for the sixth part of the law is the sin.
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Commandment forbids undue love. There is lust in the corrupt nature, but if you moderate it in this way: I will love the maid, not that I would fornicate with her; for lust has its measure, which is not contrary to the sixth commandment; so that the sixth commandment is the measure according to which lust should go. So here in the infernal fornicating lust: that it is fine gloriously done in the priesthood, thou hast a delight in thy conceit; but hang a shillelagh upon the neck of the lust, make it a measure, that it go not over, but abide under faith, which is supreme over all the gifts that we have, not over conceit alone; it shall all be under faith; much more the beautiful conceit shall not be wiser than faith. See therefore that it rhymes with it and is according to it.
(16) When you hear a devotee of the sacrament who blasphemes: In the sacrament of the altar there is only bread and wine; item: Should Christ, at your word, come down from heaven into your mouth and belly? Well, I like what you say! Has the devil such a beloved bride? But what do you say to me: "This is my beloved Son, whom you hear"; and who says: "This is my body"? Troll with your conceit to the secret chamber; stop, you cursed whore; will you be master of the faith which says that in the Lord's Supper is the true body and the true blood? item, that baptism is not bad water, but water of God the Father, God the Son, and God the Holy Spirit. To this faith reason must be subject and obedient. Item, those who say of us that we are proud, we should give way. Are they talking about physical things? No, but of matters of faith. Now therefore it is written, that pride shall please us, except it be contrary to faith, out of which thou shalt not make a servant, nor cast Christ down from heaven.
(17) Paul therefore exhorted us to resist the high and evil lusts, and not only the low and simple. I should hang the word of faith on the neck of the high lusts. Reason, wisdom, do you want me
to a beautiful green mountain, that I may worship God there? I will not do it, but at Jerusalem I will worship God; it is none of my business that one can worship God in another place; but God has forbidden to worship Him under a green tree. I know that God could help through the mother of the Son, but He does not want to help, because only through the Son, Jesus Christ, the Lord, in whom we should place all our trust and hope. God could well say: If you pray a Pater noster to this saint, you shall be saved; but God does not want you to do it, indeed, he has strictly forbidden it. This is the evil calamity that St. Paul is stirring up here, that we should beware not only of the gross lusts, but also of the high lusts, which tear asunder the unity of faith and cause fornication, that is, idolatry.
In the first print from 1549, the following words are still written about the decision:
Doctor Martin Luther, of holy memory, often said these words in front of many other faithful and also in front of D. Augustin Schurs: After my death none of these theologians will remain constant. Augustine Schurs reminded Pomeranian of this when he gave up Wittenberg and said: "Now is the time to cry out how the enemies are trying to suppress the gospel (because before Pomeranian preached fiercely against the enemies, but now it is another time). But D. Pommer got angry and ran away. I have heard all this from D. Augustino Schürf not once, but often. Therefore I also testify before Christ, my Lord, the right judge, who will judge this and other things, if he has acted against the truth and his own conscience. This whole matter is also ordered to the same. M. Stephanus Tucher.
Furthermore, in another edition of this sermon, so printed at Jena by Thomas Rebart, Anno 1558.
Appendix. Such very many and excellent prophecies of Doctoris Martini blessed, of future falsifications and apostasy of the most distinguished teachers of our churches and especially of those at Wittenberg, have been heard from him by very many people who still testify to it.
But that the Adiaphorists in their next writing blame me, Illyrico, as if I put the new obedience only in loco motivo, or rote works, item, that I mix regeneration with justification, are atrocious lies. Menius in his statement, and almost Eberus of us as well, testify to this contradiction, namely, that we so completely rely on the forgiveness of sins that we completely annul regeneration or sanctification. But soon, God wills, enough of the lying Scriptures.
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VI. Two sermons on 3.Sunday after Ephiphany
VI.
Two sermons
about the
Gospel on the third Sunday after Epiphany.
1.Sermon; Matth. 8, 1-13 (The captain of Capernaum)
From the captain of Capernaum.*)
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 to him, "I will come and heal him. 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, "Truly I tell 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 that very hour.
First Sermon, on the first piece of this Gospel.
(1) We will now leave the one part of this gospel, about the leper, and stay with the last, where the Lord Christ preaches about the centurion of Capernaum, who had a servant who was dear to him, and sent priests and Pharisees to Christ, asking that he would heal him (2c).
- in this example, as the text clearly states
*We follow the first printing from the same year. - Cf. Jen. A. 6ä. 1554: VI, 317. 322; eä. 1604: VI, 298. 302; Attenb. A. VI, 460. 464- Leipz. A. XII, 394. 399; Erl. A. 19, 168. 179. D. Red.
says, two miracles have happened or there is a twofold miracle. One that the Lord does; the other that the centurion does. For he says that Jesus himself marveled at the centurion because he had such strong faith. What this man, Christ, considers miraculous and praises, we should also consider miraculous; it is a strange herb to him, and such a wild thing that is not common, that a centurion should have such faith.
- and is such a miracle not to be glossed over, as the common gloss says, he has ver-
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He was astonished, that is, he presented himself as one who is astonished; it was not presented and uncolored in him, but it was a real astonishment and seriousness, as another man is astonished about a thing. For it has often been said that Christ's humanity should not be shortened or lengthened, but that he should remain a true natural man, who had such eyes, nose, and all the faculties, item, such thoughts, as another man, that he was able to mourn, wonder, and rejoice in the same way as we do; for he had not only the body of a man, but also the whole soul: therefore he was in earnest when he marveled at the centurion.
4th Now from this" follows such a difference among the miracles or wonders, that much greater is the miracle, which he counts as a miracle, than which we count as a miracle. People count it a great miracle that he made the blind to see, the deaf to hear, the lepers to be clean, and it is true that these are miraculous signs; but he counts the miracles that are done in the soul much greater than those done in the body; therefore, as much as the soul is better and more than the body, so great and so much greater is this miracle that he counts as miraculous than the others that are done in the body.
(5) Two miraculous works have therefore been performed here*, and have remained so, and will remain so until the last day, that Christ performs miraculous signs daily and forever. He does them seldom, as he did seldom on earth; for he did not make many blind people see, nor did he heal all the sick, but left many blind and unhealed. And what if he had made a shock or two see or hear, or even raised the dead? For such signs happened only so that the Christian church might be founded, established, and accepted with baptism and the ministry of preaching, that it might be established.
(6) For this is what God has always done, when He wanted to remove old teachings and establish new ones, to confirm them with miraculous signs; but when they were established and accepted, He also ceased to perform miraculous signs. When he was executing the children of Israel, he performed many miraculous signs,
That they passed through the sea, and gave water out of a rock, and daily man from heaven, etc. until they came into the promised land. And when they were come in, the same ceased, and they had to dust the sacks, and eat the flour of the land: for the former signs were wrought for the sole purpose of bringing them into the land; and when this was accomplished, the miraculous signs also had their part. Therefore such miracles and signs are not eternal, nor are they common; for he has no interest in them, but does them for our sake, that Christianity may begin to believe.
Now that Christ has been accepted with his baptism, and idolatry has ceased, so that kings and princes, who were Gentiles before, now bear the name of Christ, he ceases to perform miraculous signs, which were done before, to eradicate idolatry and to plant faith; therefore it must not be asked now why such miraculous signs are no longer performed. For why or for what purpose should they be done, since the doctrine is now certain and confirmed? And if one would now demand more such signs, this much would be said: I doubt whether the baptism, sacrament, yes, all the doctrine of the gospel is right; which has now long since been accepted and so powerfully confirmed that such miraculous signs have ceased.
- But the signs, which he considers miracles, go on and remain forever, as there is the faith of this Roman captain at Capernaum, whom he calls Centurion; For the Roman regiment was everywhere organized in a certain way and number, everything was divided up in a fine order, and the soldiers were appointed in all cities, with their order, so that it was known how many soldiers belonged to them, or how many each one had under him; as, a tribune had three thousand, a centurion a hundred soldiers; so that the soldiers could soon be brought together when and how many one wanted. Such a weibel or centurion was also this one, who had a hundred servants under him. Now, with this the miracle happens, that Christ himself wonders, and is just the sign and miracle, which must go on until the last day, which does not have the appearance and name, as other signs, which one sees and grasps, as, the blind see.
1182 D is, 171-173. on the third Sunday after Epiphany. W. xn, 1511-1516. 1183
or to make the deaf to hear; and though it be not a miraculous sign, yet it is a marvel, and a great marvel, that a man should have such fine, strong, right faith; wherefore he praiseth and commendeth as with this centurion's faith, as it were a wonder above wonders.
(9) For behold, how he expatiates and magnifies. There is a Gentile man, as all the soldiers were, not circumcised and without the law of Moses, bad as another Gentile, and yet he has such faith before Christ comes, that he built the Jews their church, as they themselves boast of Luc. 7, 4. 5. They go to Christ beforehand to ask him, saying: "He is truly worthy that you do good to him, for he loves our people and has built us the schools," that is, the church and the preaching stand where Moses is taught. He had not done this out of his Roman faith, but God had sent him to be placed in the city with a centurion, and there he heard the Jews teach the Ten Commandments, preach Moses and the prophets, and through such teaching he was caught and became a fine, pious man, and such a virtuous heart, which has all the virtues that belong to faith; And not only is he pious, but he also has a servant (such a servant will probably have had more), whom he especially loves, and has certainly also been a pious servant. For where the master of the house is pious, he will certainly hold his servants to be pious as well, or not suffer them to do evil in public, and to believe and live against him. Thus it is also read of the centurion Cornelio, Acts 10, that he was godly and God-fearing with his whole house, and God showed him a face and sent to him the chief apostle Peter; that it was to be wondered at the time of such people, who had no kinship with the Jews and were only guests with them, and yet heard with them and learned more of the faith than they themselves. So also another centurion, who stood by the cross of Christ, together with his soldiers, suddenly became devout and believing, so that he openly and unashamedly spoke of the crucified and dead Christ.
Christ preached: "Truly this one was the Son of God" etc. Marc. 15, 39.
(10) Therefore, first of all, it is to be wondered at that he, being a Gentile and uncircumcised, is and remains a sojourner among the people, and does not accept the law of Moses, and yet is so pious that he promotes and helps to preserve God's word and service, builds schools and preaching booths. Secondly, because he is in the position that is considered and held before the world as a damned unholy position. For what is a soldier but a public robber and murderer, as some have written and said? Just as before that time they themselves thought that what went to war was of the devil, and they also went there willingly, as reckless people who would never come to grace, robbing, burning and murdering in such delusion that they could not lead their state with God; as I myself have heard from some, when one talked to them, why they led such a shameful life, whether they did not think what would follow afterwards? Yes, they said, whoever would think of it would never have to go to war, and thus willingly forsake the kingdom of heaven and all graces and run straight to hell. Well, such a man was this centurion in the damned state (as our clergymen and with them the holy Pharisees have held it), nor has he such faith that he is praised as a special example, yes, put to shame of the whole Jewish people.
(11) And this, as I have said, is a fine faith. For behold, as he stands, he has drawn and received such a humble thought from the Lord Christ that he does not think himself worthy to go to him and look at him; and yet Christ was a poor despised man, whom the Jews hardly thought worthy to deal with, thinking that he should be glad and esteemed highly if they had once invited him as their guest. And the latter considers himself so lowly in comparison to him that he thinks: "Oh, how may I come before this man, I am a heathen and a man of war, as he is not worthy that I should see or hear him.
- therefore he sends a message to him
1184 L. is, 173-N5. On the third Sunday after Epiphany. W. xn, i64s-is49. 1185
for the sake of his servant, whom he loved, the most learned and honorable in the city, as if he were with us, chaplain, pastor, master or doctor, and commands them to ask him for his servant: not that he should come to him, but only that he should make his servant well. And when they go and gloriously advertise their message that he will come, for he is well worthy, and Christ is willing to come to him, and goes with them, when he hears that Christ himself is coming, he sends other messengers on the way, pleading and saying, "Oh no! What am I, that he should trouble himself to come? If it is enough for him to say a word, I have had enough.
Are these not humble thoughts and hearts, which he himself does not know? That is, a faith that is worthy of praise, as Christ also praises it, which throws itself so low that it also considers itself unworthy to see Christ, and would gladly be deprived of sight: only that necessity compels it to send to him, not for itself, but for its servant, and asks no more than that he speak a word. What is this said: "Speak just one word" etc.? How does he know that this Christ, who was so despised by his Jews, has such power? For though he has not yet come so far in believing that Christ is truly God and man in one person, as is revealed hereafter, yet he believes that God is in and with Christ, for he gives him such power that when he speaks a word, the sickness must depart and cease. That is, a divine power given to Christ; that was enough to believe at that time. It would have been something else, that he would have thought him to be a common pious man; but now he thinks him to be the one who does such a divine work, and God is in him, that he can work such a thing, and work in such a way, that he may not do a hand to it, nor come to it bodily; but if he alone speaks a word, it is certainly accomplished. And the very faith that holds Christ so high makes him so humble that he cannot think: Oh, I would like to see him and have him as a guest etc.; but thinks with vain humility: God Himself must be in this man;
What he wills, that he does; therefore I and my house are not worthy that he should come to me.
14 This is given to Christ enough of such a person, as of a heathen and a man of war, that he is a mighty lord over all calamities, pestilence, fever, sickness, etc. because he lets say to him: Speak but a word, and my servant's gouty infirmity is subject to thee, and must depart, though thou never comest to him. So he becomes mighty under the hand of the Lord Christ, death and the devil with all his power; and he begins to argue, and becomes a theologian: "Shouldn't you be able to do this? For I am under other men's power, the Roman emperor and governor Pilati or Herodis' subject, and am set over soldiers; nor, if I say a word to one, Go thy way, or to another: Come hither, etc., so much happens with the one word that he stirs, and goes or comes; and concludes from this: "Well, dear Lord, can I poor man, under other authority and rule, with one word stir up my servants, so that they must go and do what I say: should you then, as one who has such high divine authority, not be able to do with one word what you will?
(15) Behold, who hath put such reasoning and wisdom into the heart of this unlearned heathen man of war, that he should find such a similitude, and be so true? For it is also a great thing in truth, that one man with one word can stir up a hundred or a thousand men; this he grasps, and with it concludes mightily: "Can I stir up my servants with one word, and make them run, or walk, or stand: what shouldest thou not do, who hast much greater power, and art subject to no man (as I am), but all things must be subject to thee, much more than my servants are to me, whom I cannot hinder, lest they run from me, or be opposed to me.
This is said so beautifully and Christianly that it would be enough for someone who had been a doctor for four years. Therefore Christ also praises and glorifies his faith so gloriously, and lets it be seen what he likes or dislikes, what joy and pleasure he has in the miracle where it happens; as it is then.
1186 L- is, 17S-177. on the third Sunday after Epiphany. W. xii. 1549-1551. 1187
must happen where the gospel goes. So drink to him that this centurion has such fine, sincere, arid faith that he begins to wonder: What shall I say of a man of war, born a heathen, uncircumcised, a sojourner among this people, and not respecting our worship? He shall be so wise and learned, that he shall preach to me that I should preach to him, and do wonders to me rather than I to him? And so he looks behind him at his Jews, and holds them against this heathen, and becomes out of measure unhappy at them; as if he should say, Fie; this doeth a heathen unto me; what do ye that are my people? I would like to hear or see one among you who could preach like this, even believe like this; yet I find no such faith in all Israel.
- And if he would be found in Israel, it would not be so surprising; For they had good faith when they had so many holy patriarchs and prophets before them from the beginning as an example and stimulus, and were showered with miraculous signs, because God had so wonderfully led them out of Egypt and brought them into the land, and afterward had so often wonderfully helped them and given them victory, and had so many excellent promises and all kinds of benefits from God, that they should have believed, because they were so overwhelmed, yes, covered with miraculous signs. Therefore, even if they all believed and their faith was still so great, it would still not be such a strange faith as this centurion's; for he can neither attract nor boast of any, neither father nor miraculous sign, or anything that should move him to it; but is the first beginning and spark in his house that lights the fire, therefore his faith is much more strange than the others, even if it were also great. Christ is so pleased that he, who could not be provided for, has such great faith; as he also says elsewhere that the angels in heaven rejoice much more over one sinner who repents than over nine and ninety righteous men etc., Luc. 15, 7. For it is not to be wondered at that the righteous are righteous, than that sinners become righteous; for those have already had their faith before.
Beginning: but this is a wonder, that this one believes, who is yet a Gentile, and believes stronger than his own people.
18 But this, that he says: "I have not found such faith in Israel", is to be distinguished (so that we do not even throw away the old glosses), that he did not mean his mother Mary and the apostles by it; because he speaks per synecdoche thus:
The great multitude, who are called my people Israel, who boast of the fathers, miracles, temple and worship, inheritance and sonship etc.; there he speaks, I do not find such faith. And that he speaks of the same, the text itself gives afterwards, since he speaks: "The children of the kingdom will be cast out" etc., which cannot be understood by the virgin Mary, apostles and the faithful among the Jews etc. So he wants to say: Is it not sin and shame of this people that they have such great honor from God, all the fathers, patriarchs and prophets, both of whom have exhorted and provoked them to believe with God's word and with their example, in addition to which they are so showered with miraculous signs, and yet they do not want to believe; and this one, who comes so bare and naked and is nothing but a Gentile, sits such fine strong faith.
(19) Therefore he is justly reproachful and angry with the Jews, who had such great cause to believe, and yet did not believe, and with the Gentiles, who have no cause to believe first; therefore he also passes a terrible judgment on them: Ye have the temple, the scriptures, the name and ministry of God, fathers and prophets, signs and wonders, and all these things together; and are ye children of the kingdom, to whom is given the kingdom and priesthood of God, and is promised Christ and his everlasting kingdom: but I say unto you, that there shall be an abominable return unto you, that ye shall lose that which ye have, and ye which are the children of the kingdom shall become the children of perdition.
20 Thus you see, how happy and of good cheer he is about the centurion's faith, how angry he is about this people's stubborn unbelief, who have seen and heard so many miracles, that he herewith pronounces their final judgment to be taken from them.
1188 D- r9, 177-179. on the third Sunday after Epiphany. W. xn, 1551-1553. 1189
All that they have, and the kingdom to others; as he also says in the parable of the husbandman, Luc. 20:16, "He shall come and kill those husbandmen, and shall give his vineyard to others, which shall give him his fruit in due season. It is terrible to hear that those to whom it is promised, and who are their children, are cast out, and others are put in, to whom nothing is promised, nor do they belong.
(21) Why is it that the Jews believe so little and turn away so little? Nothing else, but the hostile vice, which is called excess, akedia; for they were so accustomed from their fathers to the great and many miraculous signs, and so overwhelmed with God's word, that it was not new to them. But to this centurion it is all new; for he had lived until now as a raw heathen, who knew nothing of God, and is glad that he also learns something of God and His Word. How gladly he listens and learns, and there come together both a good cook and a hungry stomach, a good fresh drink and a thirsty tongue. The Jews, however, are so full and drunk that they lick their chops and go overboard. Just as we now, unfortunately, see that it is the same for our people, and we must fear that we will not fall into the same judgment. Other people, who are outside of us and do not have this, cry out for it, grab greedily for it, and pick up with joy the crumbs that we throw away, and to them it is like sugar. We, who have it so abundantly and fully, have long since become full and weary, so that no one recognizes another as a Christian.
- well, I have warned often enough, and I know that God will have excused us poor beggars (the preachers), and no one can blame us for not having said it, because we have preached it enough.
I have preached, written, sung, painted and in all kinds of ways driven and blued; whoever wants to accept it, let him do it, whoever does not want to, let him leave it. Whoever accepts it, I will answer for him, but whoever does not, let him answer for himself; no one may stand for me, nor do or leave anything for my sake. If many people accept it, then the more lies on my neck, which I must carry; that I would suffer for my person, that no one would accept it, then I should give answer for no one.
(23) But I warn everyone to beware, for we see that we are becoming weary like the Jews, and are so full that the flour tastes bitter to us, like the mouse; but we will also see that it does not go without punishment, for Christ threatens us with this, just as he did the Jews: "I tell you truly, you are full and weary, and do not want it anymore; but I will find people who are hungry and thirsty, and will gladly accept it. For I fear that the devil will cast out the gospel among us also, not with the sword, nor with violence, as the pope did with his multitude, but with want and hunger.
(24) Therefore, let him that will speak and be counselled see that he be found with this captain or centurion, and not among the children of the kingdom, who think that they have assurance, and cannot lack it. But it is very soon that the devil leads you away from the gospel; when this happens, you have already fallen out of the kingdom into darkness, and know neither your God, your preacher, nor your brother and neighbor anymore, just as the Jews, who saw and heard Christ and had him with them, yet neither saw nor knew him. Well then, I have done my part and warned often enough faithfully, God grant His grace, amen.
1190 D- 1g. 173-181. third Sunday after Epiphany. W, XII, 1SS4-ISL6. 1191
2.Sermon; Matth. 8, 13
Another Sermon on the Last Piece of the Previous Gospel
And JEsus said unto the centurion, Go thy way, and it shall be done unto thee according to thy faith.
(1) This saying is also well to be remembered, and very comforting to all who would be Christians, that he puts so purely and simply on faith, and says no more badly than: As thou believest, so be it done unto thee, and so put it in general; as if he should say, Not in this case only, but as thou believest, if thou wouldest ask more than for this servant, or if there were much greater need, and only believedst, so shouldst thou have it. Praise faith, then, as he who does so much that he will gladly give not only this piece, which he still holds in low esteem, but if it were much more, even all that he would ask. This is the word and also the thing of which the gospel preaches, and of which it is to be acted in Christendom, and yet no man can bring to the people, nor even to our own hearts.
(2) First of all, therefore, let these words be understood as a common sentence or doctrine of faith, wherein it is decreed and promised to every man, saying, As thou hast believed, so be it done unto thee. Then we will soon become one in this matter, and we do not need a mediator or an intercessor, a prince or a lawyer, or even an angel from heaven. So, he says, I will teach you to know me well and to know how you should be helped, if you only believe. For God has presented and given us everything through his dear gospel, just as he painted himself in the image, which is the word of life, as St. John 1 Ep. 1, 1 calls it, and says that we have seen and felt him in it. Where the word is, he wants to say, there is my heart and will, and as you should see me face to face, so you see it in my word, there I paint myself to you as I truly am. In this picture and in no other you see rightly how you could see me in majesty. Now it is necessary that you grasp such a picture well
And as a good mirror give right sight; for after that the mirror is, so it catcheth. Therefore see that thou catch me aright; I lack not, neither am I false with mine image: but where the mirror is false, there am I not rightly caught. Therefore, as thou formest me, so hast thou me. If thou formest me aright, thou hast me aright; that is, As thou thinkest, so shall it be done unto thee.
3 This centurion formed him to be a comforting, friendly man, and Christ presents himself and speaks just as he formed him, and quickly answers him, "Let it be so, as you believe. Both his faith and Christ's heart are right together. For he who can speak and believe in this way catches the right image, so that God must say, "This is an image that is like me; so I created Adam in my own image, so that my image was in his heart, just as I myself am; for he bore my image and became my image himself. So also, when we grasp such an image, says St. Paul 2 Cor. 3:18, he reflects or paints himself in our heart, so that from day to day we are transfigured more and more into the same image, until it becomes perfect, which will happen on that day; but here it must begin to be reflected and formed, so that we learn more and more to understand how he is formed and minded toward us.
4 Now he does not present himself otherwise than as the gospel shows, that he is a merciful Savior, who gladly helps and benefits, desires and demands no more than that one only believes. Wherefore if I believe, I am the true image, which is like unto him: for as my thoughts and heart are, so is he minded; and again, as he is minded, so think I, and so believe. That is why St. Paul compares faith to a mirror or painting, so that it is caught in the heart, just as in a pure mirror a living image is shown, so that no difference is to be seen, and just as seen in the mirror, it is seen in the mirror.
1192 D. 19, i8i-i83. On the third Sunday after Epiphany. W. xii, 1556-isss. 1193
How it moves, lives and does everything, as in the living being. Therefore it is said: As you believe, so you have it; that is so much said: As you judge me in the heart, so I am also; I present myself to you rightly, and am not differently minded than how I present myself, but you look at it, that you grasp me rightly.
(5) So the image is right and ready, but there is effort and work to catch and grasp such an image rightly, for we have now become a shameful, corrupt mirror. Adam was created to resemble God, as the scripture Genesis 1:26 says: "He made him in His image, to be like Him," therefore he looked like Him. With what? With the fact that his heart did not think otherwise than: He created me and is my dear Father, who gives me everything. There he knows of no wrath, sin or misfortune, but sees and feels all life, peace and sufficiency. And just as he thinks, so he has, that there is truly no wrath, but all is fatherly love.
6th But when the devil came, he caused heartache, and corrupted the image, and put a mask over it, and reversed the word, and thus he spake: Do you think that it is true that God is your dear Father, and that He is as merciful and good as you think? If he loved thee, he would let thee eat of this tree also: but he is afraid thou wilt be too wise, and become like him: therefore see thou that he meaneth thee neither well nor good. Fie on you for the painful painting and forming in the abyss of hell; there he loses the image that God has painted, and forms himself according to the image that the devil has painted, gets a larva with hideous horns before his eyes, which he follows, and no longer thinks of God in the same way as before, but the antithesis; The image had been broken, and life followed it in the same way, so that he hid himself and fled from God as from an enemy, whom he had loved before and was full of joy and hearty confidence in him; but now, when he hears it, paradise becomes too narrow for him and he cannot stay in front of it; and as God's word was vain life to him before, now it is vain poison and death to him. Who makes here so suddenly such a different heart, mind and thoughts?
Of GOD? No one, because the sorrowful spirit, which makes his image crazy, even darkens and erases it in his heart.
(7) Therefore it is and remains as said: as he is painted or an image is made of him, so he is; that is, as man believes, so it happens to him. Therefore, all idolatry and false worship have come from the beginning and still come from painting and forming God as painters paint the devil, with long horns and hideous fiery eyes etc. Such an image would certainly be found in all monks' hearts if one were to cut it open; for such a one cannot think otherwise, neither thus: Oh, I am a sinner, and God is angry with me and will condemn me to hell; how shall I do that I may atone and reconcile God? So I must go shamed and have a stranglehold on me, etc. so that he will be merciful to me. This means almost as that charcoal burner says: You are my gracious lord, the devil, because once upon a time a monk suddenly appeared to him in the forest and frightened him so that he fell down before him.
(8) Therefore it is always thus, As thou hast believed, so hast thou; if thou hast made me right, thou hast made me right. For myself I remain the same, but you see whether you want me to be right or not. If thou makest me a god unto thee, thou hast a god: if thou makest me a devil, thou hast me also so; and so walkest in the world. All the shameful things that painters think of to paint the devil come from man's thoughts and false delusions about God; for man's heart is by nature such a corrupt and torn mirror that it no longer knows or understands anything about God and His will, so it must run and flutter with its own thoughts, so that one paints God in this way and the other in that way: and put on him so many different colors and clothes and form him so strangely that if it all came together in one heap, it would be the most hideous picture, the like of which would never be seen or painted. And so he must make a shameful devil's larva out of his divine image, without all his guilt; for he always remains the same and the same mind for himself, but that you do not fast him in this way, that is of the
1194 L. 19. 183-186. on the third Sunday after Epiphany. W. XII, 15S9-1S62. 1195
It is the devil's fault that you have such an image, and your fault that you follow such a devil's guile, and therefore you must also harm him as you respect him. As when thou liest at death's bed, and wilt not believe his word, but art painting to thyself, Alas, he will not have me, I must go to hell, etc., and so leadest thou away; so is it also with thee, and is no one's fault but thine own unbelief, that thou lookest not on him as he is represented in the word; wherefore he cannot help thee, and must let thee go, and say: As thou believest, so be it done unto thee: if thou fearest hell, thou must go in.
9th Again, if thou lookest rightly on Christ, and fastest his word with faith, and thus standest thine heart: I am a poor sinner, and thou knowest it, my dear Lord: but thou hast set thee before me in the form of thy dear Son JESUS Christ, that thou wouldest be gracious unto me, and forgive me sin, and know not wrath and condemnation, and cause me to believe these things, and not to doubt them: and I will trust in them, and joyfully go my way. etc.See, then you have grasped the right image, and must not inquire further, nor gape toward heaven, how God is disposed toward you, or worry and fear how it will go for you; but here you hear the word and heart of the Lord Christ: As you believe, so be it done to you; and have it ready, as it is painted in your heart. For, as I have said, he hath not painted it in thine hand, nor before thine eyes, but in thine heart, with the word which he saith, As thou believest, that he could not more fully present it unto thee.
(10) Would you like to know what God in heaven thinks of you? Ah yes, dear Lord, you say, if you would send me an angel or a saint from heaven! No, not so, saith Christ, thou shalt have no angel nor man for this, neither shalt thou find it anywhere, neither in heaven nor on earth, but reach into thine own bosom, under thy left teat, and there shalt thou find it, that is, behold, thou hast right faith; for thus it is said, As thou hast faith, so hast thou it etc. So that he could not more finely resolve the question that is in every man's heart, how God is disposed toward him, than to instruct him in his own heart.
(11) Yea, sayest thou, if I should ask my own heart for this, I am lost; for this telleth me no other way, neither that God is ungracious to me, because I am nothing more than a sinner, and worthy of hell. Answer: There is no luck, so who has formed and painted you hot? This is just the unfortunate image that makes an idol out of God, yes, an awful, horrible devil, and takes away his divine honor and form, which is similar to him and in which he has vain pleasure and joy, and gives him in return vain, awful and horrible devilish lavae and hellish dragons. Therefore paint him first rightly, as he is in himself, and make such an image that is like him, which is called thus: I forgive you your sin through my dear Son, Christ, crucified and dead for you, etc. so that no sin may condemn you, no death devour you, no hell devour you, etc. if you keep to him alone. This is my mind and heart, and to confirm it I have caused my Son to preach and to perform miracles, and to shed his blood and to die.
012 Behold, when thou lookest on him thus, thy spirit is fashioned like God, and his heart, image, and countenance stand righteous and living in thine heart, saying unto thee, This is my child, whom I will not cast into hell, but will give to heaven: for as he believeth, so shall it be done unto him. He believes that I am his Father and forgive sin, so it is right and shall remain so. Therefore, everything depends on our renouncing the false image alone, and grasping the divine image rightly and remaining with it; for he has formed himself rightly, and has done everything he should: but it is up to us not to put a hideous potter or scarecrow in our heart for him, but to paint him rightly as he wants to be, and has presented himself; if not, then we blaspheme and desecrate his name, and commit, above other sins, the greatest idolatry.
- for he does not want to make such an image of himself that he will not be merciful to sinners and forgive sins, even though he wants that one does not sin and is disobedient etc. But when a man is fallen and lies in sins, he does not want that one adds sin to it, and does not want that one does not sin.
1196 D. 19, 188-188. On the third Sunday after Epiphany. W. XII, 1562-1S65. 1197
think that he will forgive sin, but think: I have sinned, and well deserve that you punish me with pestilence, death and all misfortune; this I will gladly suffer, but therefore do not pervert nor defile your image, which you yourself present to me, but let it remain pure, that you are my gracious God, even though I am a sinner and suffer death and all kinds of misfortune for good etc.
(14) Behold, this is the text that teaches how to rightly conclude and discuss the supreme question of God and His will, so that one may no longer lament or desire such things: Oh, if I could know how I should believe or do that God in heaven would be gracious to me; how I would be so heartily glad, and gladly do and suffer both what I should. For here you have it in one word in the clearest possible way, only do not worry any further about God, how the erroneous spirits climb up to heaven, and want to search and fetch from above what God has decided about them, and often fall down their necks over it; but thus it is said: As you believe, so it is, not: As you seek or think it above. If thou believest aright, thou hast him truly, as thou holdest him, a gracious God and Father; and again, if there be not right faith, and thou puttest on him a mask, thou must have him so that he terrifieth thee, and chasest thee into hell; not that he be so in himself, but that thou model him so, and make a devil of a God.
(15) Yea, sayest thou, how shall I do otherwise, for I feel that I cannot believe thus, and I must paint him as my heart and thoughts, or as the devil pretends, and cannot help it? Answer: Come, then, that thou mayest know these things, and say, Lord, I cannot, alas, form thee aright in my heart; therefore help, and grant that I may know thee aright, and become thine image; even as he saith to Christ in the Gospel Marc. 9:24, "I believe, dear Lord, but help my unbelief." etc. For all the saints, prophets and apostles cry out in this way, and no one has ever been so great as to complain about it and have to pray for it, as the prophet David asks in Ps. 25, 4. 5: "Lord, show me your ways and teach me.
Thy ways, lead me in thy truth, and teach me" etc.; item Ps. 86, 11: "Show me, O Lord, thy way, that I may walk in thy truth; keep my heart in the one, that I may fear thy name." So that they may show us that it is not so easy for us to believe or to grasp such an image, but that it is God's work and gift alone, and that He bears our weakness and lack of understanding and keeps us in good stead, if we only start to believe and stay with the Word; as He Himself says in the prophet Isaiah Cap. 49, 15. He says: As a mother carries her child and cares for it, so will I carry you etc.
For it does not happen so quickly that a child in the womb is soon born into the world, but is slowly formed, eyes, ears and all limbs one after the other, until a whole, perfect, living man becomes. So it is here also with us still unformed that God must always work through His Word and Spirit so that we increase in faith from day to day until we become perfect, and as St. Paul says in Gal. 4:19, "until Christ gains His right form in us," and must always reflect ourselves in the same image so that we may grasp it perfectly and become like Him. And if the devil often makes a crack or stain in it, it must be swept and purified again and again until it becomes pure and complete. So man is called born again, and not only that, but also perfect, as St. Paul says again in Eph. 4:13, in the measure or fullness of the perfect age of Christ. Therefore, we must strive daily to act and pray in accordance with God's word, so that we may grasp and retain the right comforting image of God as our gracious Father and Savior.
(17) Behold, this is what the Lord Christ meant by this, that he hath set the thing so near to us that no man may inquire or search any further, and nowhere can it be found so well and so surely as in every man's own heart, though he hath also abundantly and beautifully formed himself in all creatures; but nowhere better nor clearer, neither in thine own heart, that thou shouldest think thus of him,
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as he paints himself in his true image for you, against the false, idolatrous, broken and corrupt image that the wicked devil first imagined Adam to have and that naturally resides in everyone's heart. For this is why he also came
and gives his Word and Spirit to tear away and destroy such devil's image with hideous horns and glowing eyes, and instead bring the right, lovely, fatherly image of God into our hearts, Amen.
VII. Four sermons from 1546
VII.
Four sermons,
which Luther held at Eisleben shortly before his end, in 1546.
Publisher's preface
The publisher's Joh. Aurifaber preface.
To the well-born and noble lords, Messrs. Albrecht and Johann Georg, cousins, counts and lords of Mansfeld, and noble lords of Heldrungen, my gracious lords.
God's grace and peace through Christ our Savior, Amen. Gracious and noble Counts, gracious Lords! I have often heard from the venerable Lord D. Martin Luther, of blessed memory, in Eisleben, that he said that he had therefore left Wittenberg at the request of His Grace. He said that he had left Wittenberg at His Grace's request so that he could have a little rest from daily work and running, and that he only wanted to preach and pray in Eisleben and exhort his sovereigns to unity and peace.
Because he did this abundantly through the bestowal of divine grace, and also preached several beautiful comforting sermons before his end there in the presence of His Holiness, which I wrote out at the same time in haste, as best I could, and have now sent out in print at His Holiness's and many others' request.
And since these are the last sermons of the venerable Lord D. Martini Lutheri, which may be held as a constant testimony to his teaching, and that he has not been tardy in his commanded office, and has not buried his pound, which was given to him by God, but has faithfully served the Lord Christ until his departure, taught and preached his word, and devoted himself to the same.
The Lord Christ (whom he had previously confessed before all the world) was also finally commanded into his hands, just as E. G. himself had heard.
Therefore, because E. G. is a witness to the teachings of this blessed man of God and also to his Christian departure from this pitiful valley, E. G. has attributed these four last sermons, which I have received from the mouth of the said doctor and which have also been diligently prepared here in Wittenberg by D. Caspar Creuziger, and want to have them published under E. G.'s name and title, humbly requesting that E. G. accept this for his gracious good pleasure. I will, to the best of my ability, be found completely willing and able to indebt E. G. with my owed and always ready services.
I hereby entrust E. G. to the gracious protection of God Almighty, who may grant E. G. a long life, and may bestow upon E. G. His Holy Spirit, so that she may happily preside over her country and dominions for the praise of God and for the welfare of her subjects. G. his Holy Spirit, that the same may preside over her country and dominions happily and well for God's praise and honor and for the welfare and prosperity of her subjects. Given at Wittenberg, on the 20th day of June, An. 1546.
E. G. willing servant
Johannes Aurifaber, Vinariensis.
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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?
In this gospel, many things are held out to us, which we are to learn and consider diligently, some of which we now want to do as much as we have time.
First of all, the evangelist describes that the Lord Christ lies and sleeps in the ship, like a man who sleeps naturally when he is tired from traveling, walking, or working, that he must then rest and sleep; thus proving that Christ was a natural, true man, who had and felt everything in himself that a true man has by nature, such as waking, sleeping, eating, drinking, walking, and standing, and uses all of this like another man. And here it is especially indicated that the dear Lord must have become very tired at this time from the great work of preaching and healing the sick, which he did during the day and often into the night, and also from watching and praying, in which he often stayed overnight; that he was very eager for rest and sleep, and therefore went away from the people and sat down in the ship with the disciples, so that he might have a little rest and sleep with peace, and as Marcus says, lay down in the ship below. This is the first thing we are to learn from this gospel, to strengthen our faith in our Lord Christ, that he is a natural, true man.
- secondly, when he thus gently rests in sweet deep sleep, and the disciples with him
*This first of the four sermons was revised by Creuziger. In this as well as in the three following sermons, we give the text according to the first printing of 1546 by Aurifaber. A. VIII, 285; Altenb. A. VIII, 512; Leipz. A. XII, 402; Erl. A. 20 d., 502. D. Red.
Suddenly a great storm arises from the wind and waves of the sea, that the ship now wants to sink, and they think they must perish etc.And when they hurriedly wake him up with fearful cries and shouts, he stands up, commands the wind, that is, all the devils who arouse such wind and storm, that they stop their waves, raging and raging, and suddenly everything must be quiet, so that the people on the other side are astonished and say, "Who is he to whom even the wind and the sea are obedient?" Now this is no longer the work of a weak or noisy natural man, like the resting and sleeping in the ship; for men cannot command the wind and the sea, so they are also obedient to no man: but he, as a mighty lord, threatens with one finger the winds and waves of the sea, so all must become still. Therefore, the work here also proves this article, that Christ is truly God and has divine power and authority, as a Lord over all creatures, wind, sea and the devil himself etc.
(4) This is the first thing we should learn and remember from this gospel, that Christ is described as both truly man and truly God. And although we see the same thing in other gospels everywhere, we must nevertheless repeat it daily and learn from it, so that this article may remain certain in Christendom, and we also begin to believe it earnestly and strongly, that in this our Savior Christ we have such a Lord, who is not only like us in human nature, but is also Lord and God, from whom we both have this bodily life and salvation,
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Help and salvation in all troubles, temporally and eternally, and against all creatures' temptations.
(5) For this reason alone are we called Christians, that we believe in this Lord, who is both true God and man; not because we alone believe that God created us like other creatures; for heaven is also God's creature and therefore just as good as we are; thus also Turks, pagans, Jews, yes, the devil himself according to his angelic nature: that therefore, because we were created by God, we are no better than others, nor do we have anything better. But from this we are called and are Christians, that we also believe in the Son of God, who with the Father is the true, eternal God, and yet also a natural man born of the Virgin Mary, that he might become our Lord and Savior, and thus revealed and given to us, that we should believe in him and call upon him together with the Father.
(6) In this article the Christian faith is separated from all other people's religion and faith: this one makes the others all false and void, and remains alone true and lasting. For although Turks and Jews also boast of being God's people, and say that they believe and pray in the one, eternal, living God, who created heaven and earth, etc.And they are exceedingly angry with us Christians, and consider it the greatest foolishness, yes, the highest abomination, that we place more than one person in the eternal divine being, or, as they say, worship more than one God, so that they publicly lie to us: yet they err and lack the right God, and do not worship Him.
- for God cannot be rightly known nor worshipped except by those who have His word, by which He has revealed Himself; as Christ says to the Samarian damsel, John 4:22: "You do not know what you worship, but we know what we worship." For without His word, nothing certain can be said or known either of His divine nature or of His will; as even the wisest pagans themselves have always confessed, that it is such a high, dark, and deeply hidden thing about God and His government that no one can fathom it or understand it; so that the more human reason
and speculates about it, the longer the further it gets away from it. As John Cap. 1, v. 18, also says: "No one has ever seen God; the only begotten Son, who is in the bosom of the Father, he has declared it to us.
(8) Now here the Scripture says that God reveals Himself in this way and wants to be known in this way, that He is such a God, who has a Son, who is called His only begotten Son, and as John says here, in His bosom, that is, inwardly of His divine nature and majesty, and therefore must be like Him eternally and almighty, true God from eternity. And that the same Son of God should take upon Himself human nature, so that He might become mediator between God and us, and redeem us, according to the divine promise Gen. 3, 15, which He made to the human race, that a woman's seed should crush the serpent's (the devil's) head etc.
(9) Therefore it is not enough, nor is it called worshipping the true God, as the Jews, Turks, and all the world, without God's word and faith in Christ, boast, worshipping the one God who created the heavens and the earth; (2c) for in this you have not yet known his divine nature or will. That there is one God, from whom all things were created, you know from his works, that is, in you and all creatures; you see them well, but him himself, who he is, what his divine nature is, and how he is minded, you cannot see or know by heart. But if thou wouldest know and know him aright, thou must hear his word, wherein he made himself known, saying that he is the eternal Father of our Lord Jesus Christ, whom he gave to be a mediator, that he should become like us a true man, yet conceived and born of a virgin by the Holy Ghost without sin. For that such a person could truly be a mediator between God and men, and our Savior, who redeemed us from God's wrath and obtained for us eternal grace, must be of both divine and human nature and essence: but if he has a divine nature, he must be with God the Father.
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equal to omnipotent, eternal. And so that we may recognize His divine nature and His will, this Mediator, the Son of God, who is in the bosom of the Father, has Himself proclaimed this to us. etc.
(10) Therefore, although Turks, Jews and all pagans know as much to say about God as reason can discern from His works, that He is a Creator of all things, and that one should be obedient to Him etc.And always crying out and blaspheming against us Christians, that we worship many gods, but do us wrong and unjustly in this: For they will not hear his word, which he hath revealed of himself from the foundation of the world unto the holy fathers and prophets, and last of all by Christ himself and his apostles; neither will they know him, but they blaspheme and rage against it, painting themselves a God that hath neither Son nor Holy Ghost in his Godhead; and thus hold nothing but a mere dream for God and worship, even boasting lies and blasphemy for God's knowledge, because they presume to know God without divine revelation, that is, without the Holy Spirit, and to come to Him without a mediator (who must be God's own Son); and thus are basically without God. For there is truly no other God than this one, who is the Father of our Lord Jesus Christ, both of whom reveal themselves to the Church through the Holy Spirit, and work and rule in the hearts of the faithful; as John 2 Ep, v. 9. says: "He that believeth not and abideth in the doctrine of Christ hath no God"; and Christ Joh. 5, 23.: "He that honoureth not the Son honoureth not the Father"; item Joh. 14, 6.: "No man cometh unto the Father, but by Me."
Therefore, such boasting of God by the Turks, Jews, and all unbelievers is nothing, neither blind, foolish people, nor a vain thought, so that the devil may deceive and charm them into thinking that they have the right God, when they know nothing of Him and have no certain testimony of the Scriptures, but reject and blaspheme the same, in which He reveals Himself through many great testimonies. Therefore, because they deny Christ, who is the true God and man, and because they
they have no more than a mere name or shadow of God, even in God, whom they praise as the Creator of heaven and earth; just as if I were to boast of a great sovereign subject, of whom I knew nothing and could not say what or who he was, and still doubted whether he was a man, having body and soul. Dear, what kind of a gentleman would that be, of whom I said that in his being and nature he had no arm, nor leg, nor head, nor body? As if I said of the Elector of Saxony, or of a Count of Mansfeld: This is an Elector or a Count of Mansfeld, and yet has neither body, head nor torso, hands nor feet. It is the same kind of god that the Turks imagine, who has no son in his divine being; thus they take away his hands and feet, that is, his perfect divinity, as he has revealed himself and wants to be recognized. And so they take no more than a mere, vain shadow of their own thoughts for the true God; for they do not want to have this God, who is a Father and who gave us his Son and poured out the Holy Spirit on us abundantly, but blaspheme and rage against him most horribly.
- So also the Jews are highly annoyed with us, and cry out that we make three gods, as they also worship the virgin's son as God's son and a Holy Spirit above the one God: yet they must know and confess that we have clear evidence of this from their own Scriptures, Moses and the Prophets, and take them as the basis of our faith, that Christ, the Son of God, and the Spirit of God are called separate and distinct persons of the divine essence, and thus, with their lies and blasphemies, do not lie and blaspheme us, but God and the Holy Scriptures.
(13) Thus we can prove that our faith is not new, of which we are ignorant, but is the most ancient faith, which began and was granted from the beginning of the world. For when Adam and Eve, our first parents, were restored to grace in paradise after their miserable fall, they began
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they have this faith in the Savior, the Son of God; for this is the promise given to them: "The seed of the woman shall bruise the head of the serpent," Gen. 3:15. From this first gospel our Christian faith originated and flowed. For there it is announced and revealed by God Himself that a woman should bear a son, who would be called her, the woman's, seed, so that both the woman would be a natural man and the child her natural son; but only the woman's seed, that is, not born of or through a man. This man should have the strength and power to crush the head of the serpent (the devil, who brought the whole human race in Adam and Eve under his power, into death and eternal damnation) and would thus redeem the human race from sins, God's wrath and eternal death. This would have to be a special person, and not only more than a man of man and woman, but also more than an angel; because the devil, whom he should crush the head, is himself of the highest angelic nature.
- As if God wanted to say clearly: I will let him be a natural man, born of a woman, but not conceived naturally or in a common human way from a man; and who does not have only human nature, like you, Adam and Eve; for thus he could not have the power to trample the serpent underfoot (as they also did not have the power and authority before the fall, although they were created without sin): But he must be both natural man and true God, as the Lord over the devil and all his power, and himself do the work, which alone is the work and ability of divine majesty, to eradicate the devil, death, sin and hell. Now he must nevertheless be another person of him who speaks such things and promises such a person, the seed of the woman and the destroyer of the serpent, and yet of the same divine essence and of the same eternal God; because he is no more than a single God, therefore he must be the eternal Son of God.
- so this article by Christo is from the
Since the beginning of the world it has been preached and believed by all holy fathers and prophets that Christ would be both a true man, as the promised seed of the woman, and yet also a true God and Lord of all creatures, of sin, of the devil and of death, as the one who would carry out the work of reconciliation and redemption of the human race from the eternal wrath and condemnation of God, which according to God's righteous judgment had passed over us, and destroy the work of the devil. John 1 Ep. 3, 8. says that God's Son had to appear Himself for this, that He dissolved the devil's work, that is, released our eternal bonds under God's wrath and the hells.
(16) And the same our Lord Christ not only preached these things himself, and commanded his apostles and the whole church to preach them until the last day, but also proved them in the work with public testimonies of his deeds; even as he proves them in this gospel, in that he controls and rebukes the wind and the sea, and much more the devil himself, with one word; and in the very thing in which this article and the faith of it have been supremely challenged. For when Adam and Eve in the beginning taught and preached this faith in the promised Seed to their children and their children's children and to all men, until the seventh patriarch, Enoch, in the five hundred years, when the devil by Cain and his successors was hard upon the Christian church, and also with his winds and waves of the sea rushed upon the little ship and smote it, that it was almost out of sight, and was now about to sink: Then he sent another preacher, Enoch, by whom, besides Adam, he would teach his other godly children and descendants, and ward off the devil. After these he sent Noah, until the Flood, when the church once again suffered the greatest distress, and all the world fell away except for eight people, yet it was preserved and restored by this son of God in the same few people. After this Noah and his children, Abraham was raised up to preserve the Church of God, and subsequently all the holy prophets, kings, as, David, Ezechias, down to
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The Lord Christ Himself and His apostles, all of whom preached this one faith against the devil's raging and fury.
- This is useful and comforting for a Christian to see and consider how this preaching and faith, and the same power and authority of the Son of God, is always preserved in the church; so that this same Christ has always ruled through his Word and Spirit, and this is what goes on and happens in his church from one time to the next, as is shown in this gospel: That the devil with his winds and waves, that is, by false spirits and doctrine of the devil, and by all kinds of raging in the world, agitates against Christ, and Christ must also always save and help the church in such danger and distress, as here the apostles are in the ship. For as has been said, soon from the beginning of the world the waves of the evil spirit that rules in the air, as St. Paul Eph. 6:12. into this little ship, which is called the Christian church, to subdue and sink it with Christ and his own, and yet has always been preserved against such storms in such terror and weakness, as the apostle is here, through faith and calling upon this Savior Christ, the Son of God; Thus one has always had to defend oneself against these winds and waves, and in all of them the power of the Son of God has finally proven itself, now from five thousand years ago, that all such winds and waves have had to subside and cease one after the other.
(18) For as many as have pushed, stormed and raged against it have now, praise God, sunk until this time; as the great mighty empires and kingdoms, Babylon, Assyria, Greece and Rome in its highest power, and yet this little ship has remained and still remains. And that now the remaining tempests of the Pabst and the Turks are still spouting and spraying their waves, and all have in mind to drown this ship: we must count this for the last raging and tearing of the old serpent, the devil, who has now almost repelled and expired on Christ and his church; would like to do very evil in his last fury and anger, but he knows that he will soon
and must fully leave his poison, stings and bites under the feet of the Lord Christ and his Christianity.
(19) Therefore let us know and believe in our Lord and Savior, that he is the Lord who is able to control and ward off the stormy winds and raging waves of the devil, if he wills; and comfort us against all the power of the wicked, angry enemies of the poor church, that they will not be able to do anything with their storming against this little ship. He who has put down and calmed such winds and waves for five thousand years is still able and knows how to command and defend them: they have lacked and not succeeded for the five thousand years, and they will lack and not succeed for the rest of the last hour, whatever they intend to do. This man, who lies here in the ship and sleeps, will wake up in his own time through our prayer, and will be seen to be able to command the sea and the wind, and then the pope, the Turk and the devil, and everything that has stormed against this little ship in a hostile and terrible way, must perish.
20 Therefore this is our certain reason and comfort against all the devil's and hell's gates, that we know that our faith in this Lord, whom we confess to be truly God and man, is the right, first and oldest faith, and has always been preserved in the world through the Son of God, and will also remain the last until the end of the world. And in this special divine power and work is evidently seen, that in so many daily and constant challenges and resistance from the devil and the world he has nevertheless persisted and still persists. For although he has suffered great, heavy, and many storms and shocks from the beginning, he has not been overthrown or weakened by them, but still stands and goes on; and the stronger, the more he is persecuted. And it is found that we, praise God, now in the end believe and preach just the same as Adam, Abel, Enoch, Noah, Abraham and all the fathers and prophets believed and preached. Summa, Christ must with his
*) These words have the Wittenberg edition. D. Editor.
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Gospel through the sea and waves of the world and storm winds of the devil until the end.
21 On the other hand, it can be seen that the faith and religion and worship of all other pagans, Turks, present-day Jews and unbelievers has always been and still is nothing but vain, uncertain, erroneous and newly invented things, void things, of which they have no certain reason nor can prove; for they neither know nor hear God's word, which he has given from the beginning and has always kept and preached in his church. For if they have long been asked how they know that their faith must be right, they can show no divine word or testimony, but must say that they have it from hearsay, from their fathers, and see that other people also believe this way.
- And are in two very great errors and blindnesses: First, that they cannot say what God is in His essence; As the most wise and learned among the heathen, who have striven for this with great diligence, have not attained it, yet the best among them have said as much as reason can perceive and notice in God's works, that God must be an eternal being, creator of all things, wise and just, which it cannot hold fast enough when it begins to dispute with its wisdom about the divine rule in the world. Therefore, some great people have been so insolent that they have publicly denied, or even confessed their doubt, whether there is a God; some, when they asked and were supposed to say about God, have confessed that the longer they sought and investigated, the less they knew to say about it.
- Secondly, they are much less able to know and say what God's attitude is toward men, whether He will certainly accept us, care for us all, hear us and help us if we call upon Him; but always remain in great fearful doubt, or in publicly wicked contempt, thinking that God does not ask about us poor men, and both despising His wrath and mercy; as again the wisest philosophers have said.
and poets have let themselves be heard without shyness and without hesitation and have written publicly that no one can know what God has in mind. This is a sure sign that their belief or delusion about God is not right; for they themselves must say that if it were certain that they had the right God, and that he would take care of them and be pleased with them, then he would also give both of them more certain and stronger testimonies of his divine nature and will, and would not leave them hanging and hovering in doubt forever.
24 Moreover, it is seen how unequal and full of various sects of the heathen and unbelievers idolatry has always been and still is, that they never stayed with one, but always fell from one to another, invented one new thing over another, or accepted from others, which they only saw and heard, boast or pretend for a worship; as the Historia Acts 17, 16. ff. says of those at Athens, who were the most famous of the Greeks in wisdom, that St. Paul found all kinds of strange, new and unknown gods and worship there, and therefore punished them etc. And the Romans gathered all kinds of idols from all over the world, pulled them out of every corner, accepted what they heard and saw from others, and built a temple in Rome, which they called the temple of all gods, because they wanted to have all the gods in the world, and so that they would not lack or lack any, which they did not yet know or know, they should all be included with the common name of this temple.
(25) In the same way we, together with the whole papacy, have done so far, since all kinds of idolatry with the dead and many unknown saints (so that there have also been bad boys under the holy name) have been accepted, and besides that so many services, pilgrimages, orders, brotherhoods, etc., have been raised. and always assumed one new thing over the other, of which we have known no reason, which only any impudent stoker or platling has been allowed to pretend; and yet all this is not only uncertain and unfounded, but also torn and disjointed in some-
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lei sects and disunity, as among the pagans, where one takes this, the other that, and chooses one out here, the other in there believes and teaches, and yet in so many disparity and sects agree in that they all build the same on such their own uncertain delusion and dream, can suffer and press with each other, which yet among each other quite repugnant; As has been the case among monks and priests, since no one was at one with the other, and each wanted to have his own way considered the best, nor did they get along much in a city or village and church. Just like the Romans, idols from all countries, which were so unequal and highly opposed to each other, could live together in one city and worship with each other. But this they did, and they all still do: however diverse and disunited the groups and idols are among themselves, they are nevertheless one in that they pursue the right pure doctrine of the Gospel at the same time.
- As in Rome and among the Greeks, how many and various idolatrous priests and idolaters there were, nor could they suffer the one Christ; but as soon as he came with his gospel and preaching of the right knowledge of God, they all became mad and foolish, and wherever he was mentioned, the devil struck with his wind and waves and with sword and fire, and only wanted to chase the Christians with their Christ out into the world; For the world also wanted to become too narrow for them over and by him (because he reveals their lies and makes them ashamed), and they could not even stand him next to them; and still they had to suffer him without their thanks, yes, because of their persecution and storming, raging and raging they finally perish with all their idols; as here the devil with his storm wind and waves runs and pushes himself against the Lord Christ.
27 Let this be said of the most important part of this gospel, how Christ is shown and preached to us both as true God and man, and how such a Christian faith alone is the right, certain, oldest, enduring faith, which has certain divine
He has testimonies of his word from the beginning of the world, and this proves that he is righteous and true, as he has been exercised and tested by many temptations, but still always stands and overcomes against all the storming and raging of the devil and his gates of hell; which is also his true color and sign that he must always be challenged and persecuted.
- On the other hand, other religions or beliefs, as they are invented daily out of their own human conceit without divine testimony and revelation, are of this kind that neither persecution nor opposition arises, but are all such that they shun and flee the cross and suffering, and are accepted and accepted by the world only because they give peace, rest, good days, honor, good, and serve the belly. The devil, as his servants, leaves them well satisfied, so that they may not be driven and resisted by the world for the sake of their faith and worship; the sun must shine brightly and no wind or waves must stir against it, but all the waters must be calm; just as he is calm here with winds and waves and leaves people in peace until Christ comes with his little ship onto the sea, then everything must quickly heave and fall to drown this little ship.
29 And it is hereby shown that the company of Christ, and of those who keep company with him in the world, must always be challenged with great impetuosity, and so that this little ship also will be covered with waves. For this is what he has always done from the beginning with our fathers and forefathers, through the supreme power and authority of the world, first through the kingdom of Egypt, Babylon and Persia, then through the Greeks and the Roman Empire; These have been the storms and waves, which he must use and must serve him to persecute us for this doctrine and faith; so drive them as if they had nothing else to do in their regiment, but were there only to rage against Christ; as we now have our storms and waves from the pope, Turks and Jews.
- and is well to wonder how high the world in its winds and waves, that is,
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She is so fond of serving and obeying teachers or spirits and worldly authority that she does not want to hear Christ and his faith, nor does she want to suffer; instead, she quickly moves to rumble and rumble against him, so that she cannot blame him for wanting to do violence or injustice to anyone, or for wanting to teach something evil and harmful; But she hears that he offers her all good things and wants to help her, so that she will be relieved of all her distresses and miseries; she gives herself up and willingly sheds his blood for her, and gives her everything he has. What reason does she have not only not to accept him, but also to persecute him most bitterly?
Is it so evil that I teach that God's Son died for you, ascended to heaven and sits at God's right hand, so that he also makes you God's child and heir to eternal life, so that emperors, kings, princes and all the world must rage so horribly with persecution, chasing away and murdering poor and innocent people? It takes nothing from you, it gives you rather, leaves you body and goods, money and honor, gives you eternity. And what harm does it do you, even if it gives you nothing, that you let it go and accept whoever wants it, as one suffers many other things that one should punish and not suffer.
32 Yes, you say, it takes my cap and plate. Well, keep it, you have great desire for it. Yes, it takes away my mass, indulgences, fair, that one neither thinks of it nor gives for it, as before. Yes, if you are also torn there, then the devil laps you. So I hear that you only want to keep people captive so that they believe your lies (as you know yourself that it is a vain lie), for the sake of your avarice and belly, when you could otherwise feed yourself with God and a good conscience and keep what you have; only that you do not use it against your lord and doctor or master, but be obedient to him and promote his word.
- but it is all, as I have said, the sorrowful devil, who thus begins to rage and storm in the world with his winds and waves, where and when Christ with his
He also wants to be in the world with his disciples. He does not like them, so he can soon raise the winds, that is, his lying spirits, groups and sects, and blow out the waves and waves, that is, his tyrants, so that they obey him here as the rulers of the bets, and they do so gladly. And even if they are otherwise at odds with each other, one wind blowing out here and the other blowing in there, and the waves falling over each other, they must all serve him in unity, so that they fall over the little ship of Christ, that they have no cause against him. For he never starts a quarrel or a rumpus, sits still in the little ship, even sleeps, and lets his disciples sail gently and cleanly; nor does the devil become so furious that he cannot rest nor celebrate until he drives all the winds and waves together against and over this little ship.
- even so, when only this only begotten Son of God comes into the world with his company, who are of the faith which Adam, Eve, Seth, Enoch, Noah, and Abraham etc. they will become mad and foolish, and even fall into a heap; but we will not stir up sect, nor error, nor sedition; but preach with one accord what the dear fathers, prophets, and apostles have preached, that there be one faith, forgiveness of sins, one baptism, sacrament, prayer, hope, and life; taking from them neither house, nor estate, nor money, nor goods, willing to have peace and friendship with them; neither is there any atonement to be made, nor any goodness to be obtained; And if before they had no unity among themselves, yet now they run together, stand all for one man against us; all other ungodly beings they can suffer and tolerate, only the Christians' faith and preaching is offensive to them, saying that God's Son is our Savior, and from and through him alone we have eternal life and everything.
(35) Behold also here the devil's craftiness and deceitfulness, how he sees his time and opportunity, when he may attack Christ and his disciples, namely, when Christ presents himself weak and impossible, and his disciples without this are themselves weak and stupid, when he may
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He has room to rage and storm against them; as here, when he sees that Christ is with his disciples in the ship on the water, he can stir up wind and waves, and especially when Christ begins to sleep and lets the apostles rule and do, he acts as if he did not care about them and knew nothing more about them, yes, as if he had imprudently put himself and them in danger. The devil has soon seen that the disciples are alone here, he can make use of that, and does not celebrate to attack them, since he finds them weak and immediately abandoned; thinks that he has now brought them in the cliff (shear) and into his power, thinks that he suddenly wants to drown and kill not only them, but also the sleeping, careless Christ, before they know it, or ever do any harm.
This is the devil's way, that he attacks Christians at the very place and time when they are weakest and easiest to frighten and hit. For this reason he strikes them especially, and their weakness and faltering is caused by the very fact that Christ makes himself so weak, and seems as if he knows nothing about them and does nothing, but sleeps in his and their greatest trouble and distress, and leaves them to work and worry in vain without counsel and help, until they begin to despair of life and limb, and cry out that they must perish if they are not helped soon.
(37) Thus it is always with Christianity when it is challenged, for the devil is eager and intent on it, when he sees that they are otherwise weak, have great and heavy burdens and work, and Christ also seems so weak, as if he sees and hears and does nothing everywhere and leaves them to do it themselves; then the enemy bursts upon them quickly, thinks to run out their advantage and to overthrow them before they know it (2c). For he knows that where Christ himself is not there with his strength and power, that he is mighty over them, he can cause them to fear and tremble, and make them so anxious that they do not know where to stay, and come to despair etc. And Christ lets such things go and they come to the utmost in the journey, so that they
must feel and experience their weakness.
- But here we are also to learn that this is the way of our Lord Christ, that where he wants to save and help, he first does so and stands up, and lets the need come to the highest, when it is hardest, so that he may show his power and help all the more gloriously and mightily afterwards, and drive us to cry out to him, so that faith may be exercised and strengthened, and we may learn how he is able to help wonderfully in trouble, and, as the ninth Psalm says, in due time; And will show us that the lack is not in him, as if he could not help, or as if it were lost because of this, that the devil rages and storms so strongly and powerfully, wickedly and grimly, but that it is only our faith that is lacking and the fault of unbelief; as Christ chastises the disciples here for this reason, saying: "How are ye so fearful, O ye of little faith" etc. For herewith he wants to teach us his art and the right masterpiece, so that he deceives the devil and destroys his deceitfulness and plots just by letting him run against himself and his Christians with great and terrible storms, and by putting himself so weakly to it, as if he could not resist him nor come before him; But lets him come so far, until the waves cover the little ship and now want to go over and over, that the devil now thinks, he already has him with ship and everything in his power, that he cannot escape from him, and they themselves, the disciples, neither see nor feel anything else, but as they cry out and say here: "O Lord, we perish!"
39 But it is said, beware of this sleeping and snoring Christ, when he pretends to see and hear, or to know and be able to do nothing at all. For when he is so weak and, as it seems, ignorant and powerless, and the devil comes so close to him and is already snatching at him as if he wants to swallow him up with his church, he must also wake up and let himself be heard and seen, so that the devil does not have to drown and sink him and his little ship, as he has in mind, but that even in the midst of the greatest danger and distress, when it seems as if he has been waiting too long and has led the devil to
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The devil, who can and does know how to turn the game, must not do more than wake up and look around; as the devil began to rage and rumble, so he soon steered the devil with winds and waves with a scolding and a scowling, yes, with a waving of the finger.
- This is what the dear Lord would have us believe and understand, that we would not be so fearful and despondent in adversity, but would be confident and unconcerned about the devil's ravings, even though he tries his utmost on us and we are the weakest; as he shows with this example, how he is so completely unconcerned and unafraid of his enemy and all his power and strength, that he also seems to be all too sure and careless about it; For he could and should have known beforehand, as he certainly knew what the devil had in mind against him, and how he is always trying to see how and where he can do something against him, especially now on the sea, where he can rumble with winds and waves. Therefore, because he knows this, he should not be so careless, nor should he dare as he does here, since he lies down too low in the little ship to sleep soundly, just as if there were no danger to worry about, and as if the devil could and knew nothing more to do against him and his disciples. Although he knows all this very well, that he needs neither reminder nor advice what to do: He is not afraid or frightened of the devil's wrath or cunning, but is confident and undaunted, certain that he must leave him undamaged and unshaken, and that he will try and do what he knows and can; he will not, therefore, let up his natural rest and sleep (which he has needed for some time), for he knows that he has a God and Father who cares for him and will protect and shield him from the devil and all enemies.
(41) He does all these things for our learning and for an example, to awaken and strengthen our faith, so that we will not be too frightened and anxious, or fear to death, if we see danger and distress, because the devil comes and pursues us, or suddenly bursts upon us, and
But because we know that we have Christ with us, for whose sake the devil attacks us, we should not doubt that he can and will also protect and save us, that we remain before him and all his power, as long as he himself remains before him; therefore he also punishes the disciples' unbelief here, which makes them fidget and tremble: "You of little faith, how fearful you are! As if he wanted to say: "Are you my disciples, and have so little faith? Do you not see that you have me with you, whom the journey affects as well as you? or do you think that I am nothing anymore, neither know anything, nor can, nor think what the devil has in mind against you and me, or that he has become powerful over me as soon as he thinks?
- He hereby punishes all of us for such doubts and fidgeting and trembling of unbelief, who, as soon as the devil begins to rage terribly and horribly and Christ presents himself weakly, think that we are doomed and must perish; That we learn to remember this gospel and press such an image into our hearts, how the dear Lord sails here in the little ship, and the devil begins to rage hostilely and terribly, because he lies in a sweet deep sleep, and beats with his waves into the little ship, so that it is also surrounded and almost covered with them; but must nevertheless leave it unsubdued until the Lord Christ wakes up, when he commands the winds and waves with a little word that they must stop.
- and even though we feel fidgeting and trembling because of the weakness of our faith (as we do by nature), we should still be so wise that we run to Christ and cry out to him and awaken him with cries and prayers; for he also lets it be known that he nevertheless likes such cries and cries of weak faith; as St. Paul Romans 8:26 calls this the calling and crying of the spirit that helps our weakness and represents us with inexpressible groaning. Paul Rom. 8, 26. such is called the calling and crying of the Spirit, who helps our weakness and represents us with unspeakable groaning etc. Yes, he wants to have it from us, because we feel our weakness and fidget, that we only confidently
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He knows that we have no other way of learning to believe and experience his power and help than to bring us to the point where we must cry out to him. And even though he
Without our awakening and crying, the devil's raging and storms could be warded off and controlled, but he wants to be awakened and called upon by us, so that we may learn how his power is mighty and insurmountable in our weakness.
February 2; Luc. 2, 22-32
The second sermon.
*On the Feast of the Sacrifice of Christ in the Temple. )
Luc. 2, 22-32.
When the days of their purification came according to the law of Moses, they brought him to Jerusalem to present him to the Lord (as it is written in the law of the Lord, "Every male that first breaks its mother shall be called sanctified to the Lord"), and to offer a pair of turtledoves, or two young pigeons, as it is written in the law of the Lord. And, behold, there was a man at Jerusalem, whose name was Simeon; and the same man was devout, and feared God, and waited for the consolation of Israel; and the Holy Ghost was in him. And an answer was given him of the Holy Ghost, that he should not see death, because he had first seen the Christ of the Lord. And came out of the Spirit into the temple. And when the parents brought the child Jesus into the temple, to do for him according to the law, he took him up in his arms, and praised God, saying, Lord, now let thy servant depart in peace, as thou hast said: for mine eyes have seen thy Saviour, whom thou hast prepared before all nations to be a light to enlighten the Gentiles, and for the praise of thy people Israel.
(1) This Gospel, dear friends, has many necessary pieces for us Christians to know. First, the evangelist describes the time of Mary's purification. Now you know that according to the law of Moses, a woman who had given birth to six children had to stay inside for six weeks until she was considered clean. If she gave birth to a son, she was unclean for forty days; but if she gave birth to a daughter, she was unclean for eighty days, as shown in the third book of Moses, Cap. 12:4.
(2) Above this was another law, that all the first birth and all the first fruits of men and cattle by all the people were ordained of God to sacrifice in the temple, that therefrom the Levites, priests, and preachers might be preserved. Therefore they had to sacrifice the
*) Held at Eisleben on 2 Feb. 1546. - Cf. A. VIII, 292; Altenb. A. VIII, 517; Leipz. A. XII, 411; Erl. A. 20 d., 524. D. Red.
Levites bring all the first birth. The Levites were a whole tribe of the Israelite people, many thousands of them, of the priestly lineage; they had to be given the first birth of all men, cattle and all first fruits. For God wanted them to wait for their ministry, to study Moses and the prophets, and for young and old to learn from them the knowledge of God. For this reason, the people should be more willing to give the first birth, for the entertainment of the preaching ministry and the services. And if God adorns these gifts with a beautiful, glorious title, it is given to Himself, and not only to the priests.
003 Now the people of Israel were divided into twelve tribes; and these twelve tribes were to feed the thirteenth tribe, which was the tribe of the Levites, as if there were now twelve men to receive and feed one; and that the thirteenth tribe should be fed, to this end
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were ordained all the first births, so that God would preserve and provide for His parish churches and schools. If they gave diligently to the priests what was due to them from the first births, God also gave them blessings in turn; but where they were tardy in this, God gave them a great time and all misfortune. So now that we have pastors and preachers, we must also give them their firstborn, tithes and other offerings, that is, their entertainment. Now it is to be remembered that it has nevertheless borne something brave and high, if one wants to reckon it, where twelve should feed one, and the twelve should give all their first fruits and crops, item, all the first birth of all kinds of cattle, in addition also the tenth and many other sacrifices: that must have borne many hundred thousand guilders a year; because among the twelve tribes were many times a hundred thousand men.
4th This then is said at the beginning of that part of the commandment of the law of Moses, concerning the first birth. Now if a childbearing woman had a son or a daughter, she was to lie in state forty days or so, and not come among the people; that was her time, appointed and appointed by Moses, Deut. 12:4, 5. When that time was expired, she was to go to Jerusalem, and bring all the firstborn bodily into the temple to the Levites. But they had to pay for the children with money, Exodus 34:19, 20, so that the rich had to pay more for their children than the poor; as all this was carefully arranged in the Law of Moses. And all this was done only so that the priests, the preaching ministry and the services would be preserved; that is why God made the rule so harsh and serious.
(5) Just as now every householder would have his house governed by a special order: to the wife this, to the son another, to the manservant and maidservant this or that, and command them: This you do, there you go; you, servant, go to wood; you, maid, drive out the cattle, milk the cows; item: Let us keep it this or that day in the week, today you shall
not eat meat or cheese etc. Now if you do not do according to the commandment of the father of the house or the master of the house, and eat what he has forbidden, you are called unclean, or unclean meat that you eat. Not that it is unclean and evil by nature, but that it is unclean because the father of the house has forbidden you not to eat meat or cheese today. But if thou eat, the flesh or cheese shall be unclean unto thee: not that it is unclean in itself: for the creature is not sinful in itself: but not obeying the commandment of God, that maketh it sinful, that it becometh unclean unto thee. So a woman in childbirth is not unclean because she gave birth to a child, but because God wanted her to keep herself separate from the people until the poor mother regained her strength. For one woman is stronger than the other, one is more sour and harder in childbirth than the other; so that childbirth is unequal, therefore God has appointed a time for them to rest.
Therefore, this uncleanness of the childbearing woman is not to be understood that the work of natural female birth is unclean or sinful; but as the father of the house makes the flesh unclean with his prohibition, so the women are also unclean by God's word in six weeks. For thus God has ordained the people, as a father ordains his household, that each one may do what he is commanded and what is proper to his office; item, that no more be laid upon him than he is able to bear, and also have his rest and refreshment; item, that one may help another to receive food and to give a hand, that no more be lost than is gained; and especially that those who teach and instruct others may also be provided for and nourished.
007 Therefore the whole nation of Israel was to be divided into the twelve tribes, that they might nourish the thirteenth: that it might be known whence the Messiah should come, that there should not be diversities of Christ, but one Christ. For this reason he has appointed until he himself comes, and has given prophets to this end, so that people should not wait for the coming of the Messiah.
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Christ in Rome, Babylon, Egypt, but in the people of Israel. And actually paint out of the tribe of Judah, out of which he should be born. Then they should open their eyes and ears, out of Judah he will surely come, the tribe it shall be, and out of David's house he shall come. And that we may be still more assured of this, he also sheweth the city, Bethlehem shall be the name of the city where he shall be born. For thus it is written in the prophet Micah, Cap. 5:1: "And thou Bethlehem, which art 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 over my people Israel. And that he made it certain in all things, and straightway showed with his fingers the Messiah, he also appointed the time at which and no other time the Messiah should come, namely, when the tribe of Judah was utterly fallen, and the scepter was taken away from it, and a strange lord sat upon David's throne: then, then shall they watch, then shall the Messiah not be far off.
8 So God first separated the people into twelve tribes, and finally separated the tribe of Judah, and the house, and the time, and the place. All this happened in this way. Herod was a foreigner, set up by the Romans as king over the Jews. What was he looking for there? Shouldn't the Jews have gone to the books of the prophets and asked how it was that a new king and a stranger sat on David's throne? Now God had prophesied beforehand that Messiah would be born at the very time when they would have a foreign lord. So the Jews have no excuse. They have the testimonies of the prophets, and a thousand and five hundred years their regiment has lain in ashes. But they are blind blasphemers, and convinced by person, tribe, people, house, time, place, city, name, so it all happened. The law of Moses set the Israelite people in a beautiful orderly regiment, in discipline, punishment and obedience, so that they would be kept together, the household would not be scattered, so that there would be no doubt nor uncertainty about where and from whom Christ would come. As if God had hereby given both the Ju
To say to them and to all the world, Behold, you have actually named the people from whom Christ is to be born, and the tribe, and the city; and you have also a new king, who is not of your brethren. Know that he is certainly present, and you must not wait for another. This the Jews grasp and feel well to this day. For from that time on, for fifteen hundred years, they have not been under a certain king; they no longer have a priesthood, a temple or a regiment, but must remain scattered throughout the world.
(9) Therefore, it was God's intention with this order of the firstborn children and with the whole law that all this should point to Christ, and remain and be kept until he himself comes. But when he would come, this people should no longer be so restrained nor separated; just as a householder first restrains the children, forces them into order and discipline, keeps them in school, teaches them. But when they grow up, he sends them away. Then one becomes a husband, the other a preacher, regent, Nathmann etc. "So also the law has been a disciplinarian," says St. Paul Gal. 3:24, "until Christ comes." A father sends his child to school, not only to learn the Abc or nothing more than the Donat, but to study in the liberal arts, to learn discipline, respectability and good manners, so that he may become a fine man who can serve country and people. Therefore, when such learning is over, he is made a prince, a ruler, a preacher, a town magistrate, and the school and house discipline and discipline are over.
(10) But the others, who always want to remain Abc protectors, are wrong. For Christ the Lord has come and has now become a new regiment: the Son has now grown up, and shall now himself enter into the government of his inheritance and property. If a man were to lie in school all his life, and only spell and study the Donat, he would have to be beaten out of it; for you were not sent to school to stay in, but to learn something.
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and then go out again and serve other people. For thus says a householder to his son: "Dear son, I have now brought you up, you must now become a father like me; item, dear daughter, you are to go out and become a pious mother: this is not the opinion that you want to remain in my house and under my discipline for ever, and not also strive for your own improvement and your own housekeeping and nourishment.
Here God gives us an example, and the evangelist says: Mary kept the law of Moses and considered herself unclean. She is a new woman in childbirth, and the Son is the first birth. Therefore, because the time of her purification had come, and she had kept her weeks, she went into the temple and offered the Son. For thus says the law 2 Mos. 34, 19.: "Every male, who first breaks the mother, shall be called sanctified unto the Lord." Here the mother and this son must have the name, as if they were unclean, as if the law had broken them. For although this commandment with the forty days affects all other mothers and children, it does not affect this mother and child. For the law says, "Every male that first breaks his mother." The "breaking of the mother" is only said of those who have lost their virginity and who have a child by a man. This did not happen to this mother, for she remained in childbirth and after childbirth, just as she was a virgin before conception and birth. And no harm happened to her, neither to her body nor to her virginity.
- other women do not come with laughter or amusement, but they must feel fear and pain; as God says to Eve Gen. 3, 16: "With pain you shall bring forth your children. But here it happened without pain and injury, and was pure joy when she gave birth to the child. Therefore the law of purification and that they had to redeem the firstborn son does not concern this mother and her son; so she is not unclean. But over all other women, also over Eve, the commandment goes: "With sorrow you shall bring your children into the world.
give birth"; they must feel fear and pain. But the birth of Mary did not arrive in such a sour way, with fear, distress and pain. Even though she is pure and the law could not bind her and her son, she and her son still submit to the law and obey the commandment, even though Moses had nothing to command them, and both mother and son willingly submit to the law and obey it, since they were not obligated to follow or obey it, because this commandment did not concern either the mother Mary or the son. So he proved his obedience also against the law in the circumcision, which obedience he did not owe to the law either, shed his holy blood there. For he was not born in sins like other children; so the mother also remained a pure chaste maid; so that he was completely holy and innocent of the law.
(13) This is now prescribed for us as an example, that we should be all the more willing to obey what we owe, because we see that the Lord of the Law and the innocent mother Mary have done this: therefore we should do it much more, who are conceived in sins and born in great pain, and bring God's commandment with us. This is the way he sets his example to us, as if to say, "You are such desperate boys that you do not do what you are obliged to do, when you see that I, the great Lord, not only do what I am obliged to do, but also willingly and unnecessarily do what I am not obliged to do.
(14) The mother was not allowed to suffer the name as if she were unclean, nor was she allowed to go to the temple; yet she does so, posing as if she were unclean, when she was the most holy and pure virgin. So we should also serve each other with all faithfulness, advise and help, not object: I am not allowed by law to do anything, to give anything, to lend anything. No, dear companion, the dictum of the divine law compels you: If your Lord Christ has put himself under the law, which he was not obliged to do, dear friend, then do that which you are obliged to do. Christ says Joh. 13, 15: "I have given you an example, that you should do as I have done to you"; item v. 34, 35: "A new example".
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Commandment I give unto you, that ye love one another, as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another." So shall it be among you, that ye do good even to your enemies.
(15) And so well and so kindly shall we be, that we shall help and counsel even where we could not be compelled to do so by secular law. For according to it I am not obliged to give you a penny, much less a guilder, you die or perish. Yes, you see, we have such a right, that is, not only to do what is due according to worldly laws, but also to do more than we ought. For our Lord Christ did more than he should have done for our sake. He was born, circumcised and crucified for our sake. Where was the law that forced him to be circumcised, cleansed and other ceremonies of the law, even to the cross and the grave? He did it out of pure love, after he saw that it was necessary for us.
16 I say this so that you do not think like the monks who, when they kept their rule, thought they were living saints, that they could wear caps, plates, hard shirts, ropes, shut themselves up in corners, served no one; but you must think that Christ, who was free, becomes a servant of all servants. So also St. Paul says 1 Cor. 9, 19: "Since I was free, and might have remained so, I made myself a servant to everyone." So a preacher should not think: "What shall I preach to the world, which does not want to hear the truth, nor to be punished, and to load vain disgrace, hatred and driving upon me? I also want to have good days of rest; what do I care where it stays? No, no, it is said: Come out of the corner; you shall teach other people the way to salvation and eternal life, and you shall do it free of charge and gladly, even if no gratitude is given to you for it and you suffer hardship because of it.
(17) Yes, you say: How have I come to be your pastor, preacher or schoolmaster? Am I not for thee?
If you owe me, you cannot pay me. Because the Lord Christ has served you, you should serve other people again and let them enjoy it.
(18) Thus also many a man says to a rich miser: Dear, I am a poor citizen, a poor craftsman, I need well that you advance me ten or twenty florins for my food. Yes, says the miser, I do not owe you a loan, nor can you force me by any right to lend or borrow from you etc. Yes, dear brother, it is true that if you want to judge according to common imperial, provincial or municipal law, the judge does not condemn you because you do not want to lend me anything, nor can he punish you for it: but if you want to be a Christian, then answer me to this example of Christ: Christ gave his body and life on the cross and shed his blood for you; just as for your sake he came from heaven, was born, circumcised, cleansed and put himself under the law, Galatians 4:4. 4, 4. Yes, he did all this to help you out of eternal poverty and need, since he owed you nothing at all, but you were condemned to hell in eternal guilt under his eternal wrath. He gave you this guilt and made you blessed and rich through his divine grace and gifts: and you would not again do so much for his love and honor, even if you did not owe it to yourself to help your neighbor with a little that God has given you abundantly; But both the law of love makes it your duty to do to your neighbor as you would have done to yourself in the same need, and in addition to this the high example of Christ, your Lord, who deserves it highly enough for you and has cost himself enough, since he has given all his divine honor, goods, body and life completely for you etc.
019 Therefore nothing shall excuse thee here, but rather accuse and condemn thee, than to hear or say this shamefully spoken of a Christian, that thou art pretending: Yes, I am justly not guilty of this; so my authorities have not commanded me to give or lend anything to my neighbor, or anything of my right for
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for the sake of love and unity. No, dear fellow, do you not hear that God wants to have such a people, where one serves here, the other there, advises, helps, does good, whatever he can? So that the whole life of Christians should be in such works of love. As if God gave a preacher the grace to understand and interpret the Scriptures, or gave another wisdom and reason to govern, he should not sleep or seek good days, but study, expound the Scriptures, faithfully preside over his ministry; not do as the monks did, hiding in their cell, nor reflect himself in his own righteousness, holiness and wisdom; but break forth, and tell and preach to others what he can, and do what he is able in his ministry. For such gifts are not given thee to show off, to be proud, to boast, and to despise others; but that thou mayest faithfully serve God and the people with them. Behold thy dear Lord Christ, who, as a true God, was full of grace and of the Holy Spirit: but he did not set himself up as if he were our lord, prince, emperor, or king; but, "I come," saith he, Matt. 20:28, "not that I should be served, but that I should serve you." Therefore the gifts are not given to us for our tickling, pride, defiance or pride, but for the benefit and help of our neighbor in whatever way we can.
(20) We read and see in the Bible about the privilege and glory of the firstborn children in the law, who were lords of the house and had to be called children of God and sanctified to God, and also carried into the temple gloriously, as if other children were not also children; and also had a great advantage in inheritance, that they inherited twice as much as the other children one, and the other children had to be subject to them. But from this they became proud, and wanted to be Cain over Abel as soon as possible. For Cain is also called possessio, haereditas, the inheritance; in sum, he is called everything, but Abel is called nothing. Cain now becomes proud, exalts himself above his brother, is an enemy to him, makes himself believe that he is the firstborn, and thinks that he is emperor and pope. And this was also partly the truth; for he was the lord in front of the an
of the children. For the firstborn had the two glories, could become king and priest at the same time; the others were only household regents. Thus the firstborn also became the doctor, teacher and preacher of the people, a regent in the clergy.
(21) That is why Cain went so high: I am nevertheless the son of God; and thereupon he first made his sacrifice, Genesis 4:3, as if to say: I am to be the lord, regent and priest, therefore my sacrifice must be valid before God and be much better than my brother's; indeed, if his is to be pleasing, he must enjoy mine and go along for the sake of it. He continues on such defiance, and when he sees that God graciously turns to his brother's sacrifice, he becomes angry, thinks that he is wronged, and has cause and reason against him, persecutes him until he strangles him, Gen. 4, 6. 8. Thus Cain was the first son, given by God Himself; but because of his pride and defiance against his brother he had to be overthrown and cast out. The dear mother Eve was not much more than half a year or a whole year older than Cain, her son; to her it was a wonderful thing with the firstborn son and great joy, as she says Gen. 4, 1: "I have the man, the Lord Himself"; but the same proud man was rejected by God. Cain was supposed to be and wanted to be; Abel had to be Cinderella. But what happens? Cain is proud of his firstborn, despises his brother, seeks his life and limb until he kills him. And he becomes the most wicked, worst arch-boy; but Abel, the last, becomes the first and best. It is the same with Ishmael and Isaac, Gen. 21, 9, and with Esau and Jacob, Cap. 25, 22. ff., and David with his firstborn sons, 1 Kings 1, 5. ff.
(22) Therefore beware, every man, you and I, when God gives you an advantage and a privilege, that you do not think that you have it in order to show off and be proud, but that you serve others with your gifts. For thus says God: I have made you, Cain, the first son, not that you should despise your brother, but that you should help him. So he will say to the emperor and other princes and potentates: I have made
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I have given you an empire, a kingdom, and a principality; for what purpose? That you should exterminate the pious and godly, or my Christian church? No; but for this purpose have I given thee my sword, that with it thou shouldest smite the Turks, and drive them from Christendom, and protect and defend the same. Item: I have made you rich: not that you should spend it uselessly, squander it, squander it; but to help your lands and people with it, and to show protection and help to the poor abandoned church.
(23) Yes, God has brought me forth Himself, and set me above others and honored me, I am the first son? Well, I grant you that; only use it as it is due. I have said that you should be followed, obeyed, fed and considered a lord, as an emperor, king or prince; that is how it should be, I will have it so. But if you want to insist, to pride yourself, not to serve the Christian church, but to abuse, scrape, cherish and torment poor people, I will overthrow you, emperor, king, princes and lords, as I have done to other great potentates.
- Let this be said, that Christ gives us an example, laying down his life and limb for us, that he may help us, and that we may also remember this: If my Lord Christ, my God and Creator, has done this for me, shedding his blood for me, which he was not obliged to do; but I ought to do it, am obliged to do it, and yet will not do it: fie on thee, art thou a Christian? You are not worthy to be a cow, donkey or ox, which unreasonable animals do what they should. A cow is pious, does not eat the milk itself, does not kill it, does not suck it, does not eat the calf it carries itself, but carries the calf, the milk, cheese and butter to man, and gives all this willingly to man for sustenance, does not use it itself, is content to be given grass and fodder, so that it can carry and give more and more. Then learn from the cow to be ashamed of yourself, you impudent, wild, unreasonable sow, if you do not want to learn from your Lord and Savior how to live as a Christian.
(25) Where will the thieves, murderers, robbers, and tyrants remain, of whom the world is now full everywhere, stealing, robbing, usurping, oppressing, and oppressing their subjects, and snatching from other people's mouths that by which they should live? They are not worthy of the glorious name that they should be called men; they are nothing better than devils. Well, let them tear, scratch, scrape and toil with confidence, it will go badly one day. What would it help if God still gave so much money, so the usurers snatch everything to themselves, fill one box after another, so that even if the Elbe flowed full of silver and the Rhine full of gold, they could not be satisfied with it, and yet poor people would not be improved by it; the miser would prefer iron walls, so that no one could come to it.
The Jews also consider themselves to be the firstborn sons (as they proudly consider themselves to this day, since they have been overthrown and cast out by God's wrath for fifteen hundred years), but the Gentiles consider themselves to be the poor worthless Abel. And God would have granted them such an advantage over us. Yes, but they want to make an abuse of it and defy God and the people, and put Christ, the Son of God, and us Christians to death. Therefore we should say to them, "It is true that we have received many good things from the tribe of Israel; we have received the law, the prophets, and even Christ himself from them, for he did not come from us, but from the Jews. But you Jews want to murder your brother Abel, who also belongs to the Lord Christ, and do like the wicked devil, who also wanted to rise above the Son of God and trample all the other angels underfoot; but it got him bad.
(27) Therefore, Christians should learn not to be proud or to despise others, even if they were showered with great gifts, and think: Dear God, you have given me many gifts, I will share them with others and serve everyone with them, as my dear Lord and Savior served me with his divine gifts. If we would do so, we would all have abundance and plenty. Shall we treasure and scrape, and if one grows wild
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many thousands of guilders, no one has enough, and neither he nor anyone else has been enriched by the great wealth until it is dispersed by God's punishment and melts away as it is gained. For if one does not want to use it as God has commanded and given it, then everything must become too little, grain, money, wood; and even if everything would flow and overflow with grain, money, gold, it still does not help you if avarice does not stop, which alone wants to buy, snatch, scrape and value everything for itself.
If the rust and the devouring of money (which is called usury) come in and do not cease, it shall not prosper thee nor thy children, though all the trees yield gold unto thee, and all the fields corn a hundredfold. Let this be said briefly of Christ's example, that a Christian should be found to show and keep himself toward his neighbor as Christ showed himself toward us; otherwise all that you praise of Christ and the gospel is vain and false.
5.Sunday after Epiphany; Matth. 13, 24-30
The third sermon.
*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.
(1) The meaning of this parable was indicated and interpreted by the Lord Christ himself in this gospel, for thus says the evangelist: "When Jesus had sent the people away and was coming home, his disciples came to him and said: Teach us the parable of the tares of the field. JEsus answered and said unto them: 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" etc.
*) Held at Eisleben on Feb. 7, 1546 - Cf. A. VIII, 298; Altenb. A. VIII, 520; Leipz. A. XII, 417; Erl. A. 20 b., 540. D. Red.
2 Thus the Lord himself has interpreted what the likeness is, therefore we will not do better, but shall and will remain with the interpretation of the Lord Christ, namely, that the field is the world; the Son of man the Lord who sows; the good seed the children of the kingdom; and so on. This is so much to say that the holy Christian church has had evil men with it from the beginning of the world and also to the end (as he calls the harvest), and cannot get rid of them, and that therefore in this life on earth the pious and the evil will always be mixed together.
(3) Now that one should be right and proper in this is no small art, prudence, and wisdom; for even in ancient times many things have been done in this way.
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There have been and still are many heretics who want to have such a church, in which there are no evil ones, but all are wise, pious, holy and pure. Such people were the Cathars and Donatists, and still today the Anabaptists, Coiners and the like, who wanted to kill and exterminate everything that was not holy; and especially the monks, ran away from the world, left their offices and parishes, and crawled into corners, so that they might be holy, serve God, pray, fast and not lead such an evil life as the world leads. This error has always been strong in the world, that the heretics want to have such a church, where there is no evil, and of course all pious hearts are troubled and saddened by it, as it is said here about the servants of the father of the house, where they see the weeds springing up and taking over, and would like it to be right everywhere, and nothing but pure good wheat to be seen. But the text says much differently here.
(4) Adam, who had the first church on earth among his two sons, also thought that his church should be completely clean and that there should be no weeds in it; but before he knew it, Cain went and strangled his brother Abel. This was an evil weed and a sharp thorny thistle. Noah also, when he had received eight in the flood and remained, thought he now had a beautiful pure church; so his son Ham went to it and mocked his father and set up his own mob against him. Thus it is found throughout the Scriptures that this has been the case from the beginning, and we must confess that no church has been so pure and holy; it has had some wicked ones among it. Abraham had Ishmael in his house, Isaac Esau, Jacob also had among his sons wicked enough. And who are we then, that will so rule, that there shall be no tares and no uncleanness among us?
5 St. Augustine also had much to do and struggle with against the Donatists, who also took it upon themselves to establish such a church, and thus separated themselves from the common Christian church, which nevertheless had the doctrine and custom of the sacraments pure. For if one were to be so segregated
If you want to have it clean and pure, you make it much worse. Christ himself and the apostles had to suffer and tolerate Judaism among themselves. And it has commonly happened that the purest monks have been the worst of boys, not to mention that they have lost the gospel; so they have also been the worst of whoremongers in their outward life. This was because they wanted to be pure and help the world through their purity, begging the world for their sweat and blood.
Therefore we must also let Judam remain among the apostles and let bad boys be in the right church. Summa, it remains that where God builds a fine, pure church, the devil soon builds a chapel next to it. This is what the Gospel says, that where the father of the house has sown good seed, the enemy comes and sows his weeds among them. So that one should not be frightened when I myself was frightened a long time ago, when I began to preach God's word purely; and yet from our school there came afterward Anabaptists, Sacramentarians, Antinomians and other red spirits. But I could do nothing about it, for I knew that the seed was right and good; but before I could see, the devil had crept in with it and thrown other seed among the good seed: he makes such various sects and fanaticism; for he wants to have bad things to do in the church, as he wanted to be with men in the beginning in paradise, and so is always, as Job 1:6 says, among the children of God.
(7) So we must suffer that he will come to us everywhere and make himself among us: here with Jews, Turks, Spaniards, there with the pope's and other mobs; all of them want to be with us and to throw down our church: we do or say what we want, so the devil will be with us, as he was with Job. He throws his house into a heap, kills his sons and daughters, afflicts his body with evil sores and pus, and also hardens his heart and conscience with fear and dread of God's punishment; his wife also begins to curse him. And while this life lasts, it is not different, it is like this in the beginning.
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and so remains until the last day.
(8) But now here is the mastery, how to do the things, when we see and know such things, and cannot prevent nor occur? The servants of the father of the house think to advise the matter and say: "Lord, do you want us to go and weed it out? But the father of the house answers them, "No, not so, lest you also weed out the good wheat with the tares." What is this? How can one tolerate and suffer the heretics, and yet not suffer? How shall I send myself into it? If I pull up or weed out the weeds in one place, I damage the other grain, and yet they grow again in the other. Thus, even if I uproot one heretic, the same seed sown by the devil will grow up again in ten places, for the devil seeks to destroy the wheat with the weeds and other weeds. How then shall I do him justice? St. Paul Tit. 3, 10. says: Haereticum devita: "You shall avoid a heretic." There is the text: Put him under ban and have nothing to do with him. But how do you want to bring this together, not to put him under ban and let him grow and still avoid him? Here Räther advises well. But in order that it may be understood more clearly, I will give an analogy.
(9) We Christians are all like the natural body of man, which, being on earth, is never clean, neither inwardly nor outwardly. Inwardly it is unclean, for there it is full of snot, filth, boils, pus, dung, filth and stink. Outwardly he is mangy, grindish, lousy and shabby, has dripping buttery eyes and ears, and the longer he lives, the less beautiful and pure there is in him. Although we know that in that life the Christian's body will become beautiful and pure, and much clearer and purer than it is now in the bright sun, for it must first completely discard this filth and impurity and therefore decompose, so that it becomes spiritually and physically completely pure, otherwise God will not have it in heaven.
(10) Though the body of man be ugly, gross, nasty, and unclean, yet we must have the filthy sack.
and cannot do without it; for without it we could not live, nor raise children, nor keep house, nor govern, etc.; must therefore bear the stinking unclean belly as long as life lasts, and the keeping and governing of the world be preserved, until all children are begotten and men are born, from whom God gathers His Christian church to eternal life. And there is no one here so foolish and foolish as to throw away his body or its members, or to hate it, or to harm it, even if it is unclean and impure, but he nurtures and cares for it, says St. Paul; and the more it is infirm, the more it is cared for. The more he is infirm, the more he is cared for, and where he lacks something, the feet run and the hands grasp, and gladly want to help him: if he has a sore, one seeks counsel, so that the sore may be cured or ever warded off; if he begins to fester and fester, one cleanses and purifies him, but in such a way that one does no harm to the unclean limb; if he cannot cast out, one needs an apothecary and all kinds of medicine, so that he may only cleanse himself and cast out.
- And summa, even if the body is the healthiest, it still cannot be pure; it must cast out, spit, snot, and always carry and sweep itself with its filth, and still remains a scratchy, grimy, stinking body, which cannot be taken out of it, nor can it be defended against, because one would want to spoil it; Until the hour comes when it is laid under the ground and buried, and the worms and maggots get their right to it and consume the filth until it becomes completely new and clean. Nevertheless, one must drag oneself along with it and let it remain so, and not cut off a limb and throw it away because it is unhealthy, addicted, even unfit and corrupt; but if one can no longer help it, one nevertheless carries it and has patience with it, unless it becomes so bad that it can no longer remain in the body, but is completely rotten and dead, separates itself and wants to corrupt the other members as well.
(12) Spiritually a man (even if he is a Christian) is also unclean in this life, for he is not yet without sin, even though he has sinned.
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sins and is sanctified by the Holy Spirit. How does this rhyme? Answer: We sing in our faith, and it is true, of the Holy Spirit, who keeps all Christianity on earth in one sense, that all sins are forgiven here etc. We have as a sign and strengthening of such faith Holy Baptism, the Sacrament of the Body and Blood of Christ, and Absolution, so that there is no doubt that if we believe, all sins are forgiven, and are therefore righteous, healthy and pure before God through such faith. But nevertheless, all Christians have and feel many other impurities and impure things about themselves, such as that they do not hear God's word so gladly, nor believe and confess so strongly, nor call so fervently, nor perform God's commandment as they should; and go with them the longer they live, as one is wont to say: the older, the worse; the longer, the worse. And summa, there is no one here without some infirmity and weakness, which is ever unclean and sinful, so that it would also be condemnable if it were not forgiven. Which we also feel much more and stronger than that which is good and pure in us; and is therefore our great daily complaint, that we cannot get rid of the sinful body, but must drag and carry ourselves with it to the pit.
How should a Christian do this if he feels his impurity and sinful nature in himself? He cannot put it away all at once and must suffer it without daily correcting it as much as he can; but must not therefore despair of himself, or consider himself condemned and rejected before God, nor cease to exercise his faith and correction, but always continue with faith, appealing, correcting his own weakness and fighting against it, until such time as such a change takes place in his sinful body that the sin ceases from him altogether.
(14) Now it is ever a wonderful thing about a Christian, of which it is said, and is true, that in baptism he was so highly graced by God, since he was under the terrible wrath, on account of sins, and eternal death, and the power of the devil, that he gave him his word and promise of salvation; and so highly loved, that he gave him his
sent his only begotten Son from heaven and made a poor man for him, and paid for his sin and divine wrath with his own blood and death, and made him his own with all his merit and power, and sanctified him with his Holy Spirit; and summa, adopted him as a child and heir in eternal life, and made him Lord of heaven over death, the devil and hell etc. Now when a Christian hears such things, that God's Son comes to us from heaven, preached to us, and given Himself to us, should he not, if he believed it rightly and completely, be frozen and raptured with joy? For who can sufficiently explain or comprehend how great and excellent a thing it is that God's Son has become our flesh and blood and is our own? Yes, the angels in heaven cannot marvel enough that God loved us poor lost people so highly and showed such unspeakable kindness to us that He Himself became a man, spoke with us, lived among us, died for us on the cross etc.
(15) Now, if someone asked you: "Dear, do you also believe that the Son of God, the eternal Almighty Majesty, came down from heaven for your sake, bore God's wrath for you, and died for your sin? should it certainly be true? then you must say, if you want to answer rightly and truthfully, how you feel that you must be horrified by it, and confess that you cannot believe it so certainly and undoubtedly, nor will it go into your heart as you hear about it; and yet you must say as a Christian: It is the truth, and I know that it is certainly God's word, and my dear Lord has left me so many signs behind him, such as the venerable sacraments of baptism and the Lord's Supper, as well as absolution, since God himself speaks to me, baptizes me, feeds me, and lays his hands on my head, and absolves me from sins and from his wrath; But I see and feel, unfortunately, that it does not go to my heart, nor do I believe as I should.
For if you felt such faith so strongly and surely when you heard the absolution spoken, you could not go from the priest undanced for great joy. So also
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In the sacrament of the altar, when the true body and blood of our Lord Jesus Christ is given to you, you should also run and jump for joy, and people should crowd around, because they hear the Lord Jesus Christ Himself speaking there.
(17) But because we have it before our eyes and hear it at the door every day, it goes in at one ear and out at the other. When you go to the sacrament, you go there and away as a stick, or let other people go to it and stay away. So you also hear God's word with such devotion; and that God's Son died for you, as if you were told that the Turk had slain the Sultan, or that the Emperor had captured the King of France, or some other tale; you do not think that it concerns you, but are quite cold, do not set your heart on fire, do not ask anything about your soul or eternal life.
(18) This is what the rough and wild people do, who do not ask God anything; and we, the best Christians, do the same. We cannot have the joy nor bring it into the heart, as we would like to. It does not want to go into the heart, marrow and leg, does not taste and live, does not comfort and delight us, as it should. That is the fault of the old Adam and our sinful nature; the sin that is still in us forces me and you not to believe it.
19 Therefore St. Peter 2 Ep. 3, 18. says: Crescite in gratia et agnitione Domini nostri et Salvatoris Jesu Christi: "Grow in the grace and knowledge of our Lord and Savior Jesus Christi. Therefore, Christians, do not think that we have learned and believed the catechism, Christ, the sacraments, baptism, and absolution; but that you have only begun and are still very young disciples. Therefore, think that you may increase and grow, and learn for yourselves what is Christ, who died for your sake, so that these things may not remain on the tongue as foam or saliva, but may penetrate and go into the heart, so that they may make you confident and joyful.
(20) For the life of Christians ought to be full of joy and gladness, but there are few who truly experience joy; although the Christians (though they have the greater part of it) have not experienced it.
(The first two are not weak), but sometimes have a taste of it, by which they overcome sins and the terrors of death, and yet some examples of such joy are seen; as one reads of St. Monica, St. Augustine's mother, that when she once went to the reverend Sacrament of the Body and Blood of Christ, she came into such deep thought, contemplating the grace and good deeds of the Lord Christ, that she thought she was even above the earth, and cried aloud: Let us go fully up to heaven. There have been many more such Christians, including young virgins, than St. Agatha, who went to the dungeon as cheerfully as if she were being led to a dance. Well, dear Agatha, can you call that going to the dance, when you are thrown into prison and led to death? Such people are the Christians who become so cheerful that they also despise and defy the devil against his terror and raving. St. Vincent, when he lay on burning coals and was roasted for the sake of the Lord Christ, said that he felt as if he were walking on roses.
These are true examples of a fine, firm, strong faith, in which the word becomes so powerful and the teaching of the gospel so mighty that they become completely drunk with the teaching that the Son of God came down to earth and became man. But even the great saints do not always feel such joy and strength, and the rest of us, because of our unbelief, cannot attain such high comfort and power; for we follow the original sin, the evil grind that is still in our flesh, too closely, and even though we would like to believe, hear and read God's word with pleasure, we cannot bring it up as high as we should.
The others, as the pope and his high schools, which are vain tares, run far away, God's word becomes to them like a rotten wood, they also condemn it to the ground and call it heresy. How long have those of Louvain and Cologne dealt with it, until they now publicly come out and condemn the Christian doctrine of faith as heresy, drive and incite emperors and kings to persecute us; when we teach nothing but God's word, and but-
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The main thing is that he gave his son for us. Oh, that has gone far enough. This is done by all the sects and cults, and there are almost as many of them among us who are weary and tired of God's word: It is as if a donkey were preaching to a sow; they begin to despise it, and even to rage against it, if it offends them a little, seeking only their own pleasure, thalers, money and goods, eating and drinking, that is their preaching; but to hear the word of God and to go to the sacrament is disgusting to them; and they think they are highly burdened, when they should see to it and do something about it, that the churches are well ordered and the magisterium is preserved.
But St. Peter admonishes us, who love God's word and would like to be without sin, 2 Ep. 3, 18.That we should grow and increase in the knowledge of Christ; which happens when we hear God's word the longer and go to the sacrament, and gain the desire to do God's commandment, which means: Crescite in agnitione Dei et Christi: "Grow in the knowledge of God"; do not think that you have already grasped or studied it. Just as St. Paul speaks of himself in Phil. 3:12: "I do not think that I have grasped it, but I hasten to grasp it, just as Christ has grasped me"; for in this life we will never learn it.
(24) How then do we do unto him? sayest thou, .our sins are forgiven us; as also the children pray in the Christian faith: I believe in the Holy Spirit, a holy Christian church, the congregation of the saints, forgiveness of sins etc.; so we also sing that all sins are forgiven here: where then remain so many sins in me, if they are to be forgiven? if sin is in me, how then can I be righteous before God and pleasing to Him? how shall I send myself into it? Answer: God forgives sin so that it is not imputed to us and no longer condemns us; as David Ps. 32:2 says: Beati, quorum remissae sunt iniquitates: "Blessed is the man to whom the Lord does not impute iniquity." But it does not follow that you are without sin because it has already been forgiven.
for you do not yet feel a hearty desire to be obedient to God, to go to the sacrament, to hear God's word. But do you think that this is not a sin or a child's play? What God does to you with His Word, Sacrament and Baptism tastes like rotten wood to you.
- He accepts you through his word, sacrament, absolution, if you believe in Christ, and tells you your sins are forgiven: But the lesson he puts on you is that you recognize your own weakness and impurity, which is still in your flesh and blood, and complain to God about it and ask for forgiveness daily, and also fight against yourself without ceasing, and do not let the sinful inclinations and lusts take hold, nor follow them against your conscience, and thus always weaken and curb the sin in yourself; For not only shall sins be forgiven, but also at last they shall be swept away and purged; so that even your stinking, filthy body shall not enter heaven, unless it has first been cleansed and made beautiful. Therefore we must work and make every effort so that our bodies do not remain stuck in filth, stink and sins, but prepare ourselves here daily so that they may become different, just as this will happen in the grave. Thus it is done for the Christian life, that it should daily increase and grow in faith and spirit; for it will not be perfect in this life, otherwise we must not take such admonition of St. Peter, that we should always increase in the knowledge of Christ.
- Therefore you should know that your sins are not forgiven in such a way that you should be sure and snore as if you no longer had any, or that you would like to say: "Well, now I will sin confidently, the sins are taken away, they cannot condemn me; no, but rather you should say: Dear God, you have forgiven my sins out of causeless grace; help me also that I may henceforth delight in your Word and Sacrament, praise and glorify you and your Son with gratitude, that your name may be sanctified through me, that your kingdom may come to me, and that your will may be done in me; so that I may also come there, and I may be a
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I hope that you will become a happy person, doing and suffering everything with love and pleasure, as the holy martyrs were, who did not ask anything about death, the devil and hell.
(27) Therefore our sins are not forgiven us, because we would do what we pleased; but thus it is written in Revelation 22:11: Qui justificatur, justificetur adhuc magis: "Let him who is pious be more pious, and let him who is holy be more holy. But let him who is evil be evil, and let him who is unclean be unclean" etc. Summa, our thing is not called: we have attained it, but it is promised to us and given to us in the word, and we have it now in faith, but not in the whole complete life and feeling. Therefore we must continue to strive and work, so that not sin, but faith and its fruits grow and increase in us; as St. Paul also says Rom. 6:6: "Knowing that our old man together with Christ is crucified, that the body of sin may cease, that we henceforth serve not sin." The inward new man in us is not completed in an hour, but is to grow stronger day by day. Therefore, a Christian must not be lazy, nor think that he has everything, but must grow and increase etc.
(28) Thus we have heard how we are to send ourselves to have our sins forgiven, so that they may not condemn us nor be imputed to us, provided you resist them, and learn most diligently to pray the Lord's Prayer, to understand the faith, the Ten Commandments, the sacraments, and baptism, and the longer the stronger you become; and it is therefore to be done that you exercise your faith with resistance to the remaining sins in you, and thus understand the Ten Commandments and the Lord's Prayer the longer the better. If today you are patient, humble, gentle, and believe, tomorrow you will be even stronger, more humble, more patient, and believe more. But if I have heard about the faith, the Ten Commandments, baptism and the sacrament, and I go there, certain that I know everything and that I should no longer learn, practice or argue, I do nothing more, but deceive myself with false conceit; for there can be no seriousness or justice in this.
faith. I am not speaking now of the pious, who also feel sin, but, as I said, resist it; but of those who already have a disgust for the holy word of God; the church has many such disciples, who are hostile to the word and persecute it, and yet may boast: Yes, I am a Christian; just as the tares, of which Christ says here, stand among the good grain, and also boast and boast of the same, that they stand in the good field.
29 Therefore we hear that God, for the sake of sin, wants to train us in the Ten Commandments, faith, Our Father, so that we will accept and remember to live by them. He wants you to honor your father and mother, not to kill, not to deceive, misrepresent, lie to, or speak evil of your neighbor. Practice this, and take your faith and prayer to help you; then you will have enough to learn, not only to tell this with your mouth, but also to follow it with life and deed; that you may do this with joy and gladness, and suffer for it, as the martyrs gladly went to the torture, calling fiery coals roses.
(30) Now this we Christians understand, that in our body there is filth, sin and impurity, and yet God esteems us pure, who have begun to believe in Christ; and that we should always continue to believe more, and immediately be astonished and say: Heavenly Father, is it true, shall I believe that you sent your Son into the world and gave him to me, that he had to become man for me and shed his blood? Oh yes, there is no doubt about it; so that I say further: "Well, I will thank God for this all my life, praise and glorify Him, and now I will no longer steal, usurp, be stingy, or be a proud, envious person. But if I go there raw, and hear God's word about his son, as if the emperor had struck the king of France, it does me no good; for as I said, if you believe that God has sent you his son, the longer you do, the more cheerful you will become, and, like a fruitful tree, the longer the more beautiful blossoms will grow from it.
31 Behold, this is our teaching on how to
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The first thing we are to do is to deal with our own uncleanness and sin, which has recently been called, "Believe in Jesus Christ and your sins will be forgiven; then resist sin, resist it, fight it, do not let it do what is pleasing to it, do not attack or deceive your neighbor, but be kind and helpful to him; if your flesh will not do it, let the Holy Spirit do it. So also thou shalt leave thy neighbor his wife and child. If therefore the flesh will not leave off its wickedness, thou must resist and ward it off by faith and by the Spirit. If thou seest that thy neighbor's land and goods are better than thine, thou shalt not seek how thou mayest get them, but let the Spirit contend here, saying, I will have thee out, covetousness, envy, hatred; I feel that thou art wicked, thou wouldst gladly avenge thyself, be covetous, etc., but thou needest not do it, and shouldst thou have misfortune.
32 Thus St. Paul teaches in many words, Romans 5, 6 and 7, that sin should not reign in our body, it should be dead and nothing. For therefore it is forgiven, that it should no longer be master, but servant, and should not be able to do harm; but that you should be master, and say to the body: Thou stinkest, and art full of filthiness and evil, envy, hatred, revengefulness, and wicked lust; but thou shalt and must be chained for a while, and be obedient to the Spirit without thy thanks; thou filthiness, thou needest not create anything here, the Spirit is master in the house here, he also shall have the upper hand, and keep thee in check with thy lusts, yea, even crucify and curb them. For thus saith St. Paul Rom. 8:13, "Wherefore by the spirit of the flesh ye kill business, and live."
(33) By this example, you can understand how to stand against the tares called false doctrine, or the sects and false Christians, of which this gospel says. For this is the way it is in the church: we cannot avoid having evil men among us, such as heretics, sects, and cults; for though one is cut off, yet the evil spirit stirs up others. How then shall I do to him? I should exterminate them and yet not strike them dead. The pope with his papists and Jews lead the way.
even the name, as if they were Christians, ruling and teaching also in the church, and yet are enemies of Christ and the real tares: I would gladly be rid of them; Lord, shall I pluck them up and root them out? No, it is not in your power, nor in the power of any man, nor can you bring about such a separation on earth, so that the wheat is separated from the tares in a pure state, that is, sects, heretics and false Christians from the righteous; and even if you would subject yourself to this, you would not do anything, but also root out those who are still to be converted and belong to the good wheat.
How then shall I do to him? Do as the grain does here, let it grow for a while. Only see that you remain master in your regiment. You must protect and control preachers, pastors and listeners, so that they do not rule or reign, the heretics and rebels, as Muenzer was. They may murmur in the corners, but as far as you are concerned, you shall not let them come onto the little wood, onto the preaching chair and to the altar. There is no other way to defend against them, for where I would cut off one by force, two of them would grow up against it. Therefore you must act against them in such a way that you defend yourself against them by word and faith; do not let them take away your pure faith, confession and Christian life, nor stop them; admonish and punish them as much as you can; if it does not help, put them under public ban, so that everyone knows to keep them as noxious weeds and to avoid them. And summa, as I say to my body: Dear Squire, you would like to steal, whore, take revenge etc.I cannot prevent you from grumbling, for it is in my nature; but nevertheless you do not have to put it into practice; so you heretic too, you may grumble at home in the corner, you shall not come to the little wood, as much as I can prevent; or you must suffer that I and all right Christians contradict you publicly, and thus let you go; as St. Paul says to Tito Cap. 3, 10: "Avoid a heretical man, when you have admonished him once or twice."
35 This is the right way for us to separate from them. For with human
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We cannot eradicate them by force and power, nor can we make them different; for they are often far superior to us in this, soon make a following for themselves, draw the crowd to themselves, and have on their side the prince of the world, the devil, who has sown them among the right grain. And they are like the beautiful thistles that stand among the grain with their brown heads and have a much more beautiful appearance than the grain; they have fine green leaves, beautiful brown heads, grow, blossom and glow like a beautiful flower, are red, beautiful and strong; whereas the dear grain has no beautiful form, but stands in the field all pale and yellow; that whoever does not know both, would swear an oath, because the thistles stand in the good field and in the middle of the grain, and grow so thick and wide that they often suppress the grain, they must be very good useful flowers and herbs; but they are only evil thistles with thorns, of no use to anyone, and where one only attacks them, they prick one's hands. Thistles are thistles and remain thistles, and nothing can be done about them until the reaper comes upon them and cuts them down, and throws them into the pool or makes a wreath for the devil out of them: the grain alone remains master in the house.
(36) Therefore, we cannot eradicate all the wicked, for even some of the deceived are often restored. And if we wanted to weed them all out purely, we would not weed them out without harming others. Therefore we must suffer them, but not so that they rule over us, and as we cannot avoid sin altogether, only that we should not let them rule. We cannot completely ward off avarice in old people, nor evil desire and love in the young, so deep is it in the flesh and blood; yet we should not let it reign, but it should be at our feet. Therefore we should practice God's commandment and take the Lord's Prayer as our help, until I take hold of the Lord Christ and he becomes the joy of my heart.
(37) Therefore, even if we cannot convert the pope and other ungodly men and mobs, let us prevent them so that they do not have to rule in the church among us. The
The Lord also wants to indicate with this, since he says: "He who has ears to hear, let him hear", Matth. 13, 9., Luc. 8, 8. that we are wise here and stay with God's word, hear it gladly and do not let it be falsified, and what is not according to it, avoid and flee; for there are many such thistles that want to be pure, but if they put the old rogue into a cap for a hundred years, he still remains as he was, and the longer the worse he gets.
38 How should I do to him? Should I let him go? No, neither to this side nor that; resist him, do not strike him dead, but fight with him, as St. Paul says in Romans 6:12: "Let not sin reign in your mortal body," that is, let you be master, not your sin; for therefore your sins are forgiven you, that you may fight against them, and keep the field, not doing the will of the flesh. When I see another man's wife, money and goods, I like them well: then shall I soon say, I hear thee well, thou vile flesh, but thou knockest again, nor mustest do what thou wouldest; for it is said, I shall love God with all my heart, that his name may be hallowed and honored. So also do against others who set up mobs or sects, or pretend something that is not according to the right doctrine: there also the Spirit shall oppose by pure doctrine and confession of the same, that we may not be deprived of it, and also preserve others in it. Thus we are and remain righteous, pure saints and the right good wheat, even though we must suffer and allow to remain among us those who are nothing but noxious weeds, radishes and thistles condemned to the fire, who neither want to hear nor understand God's word, nor live according to it; as now the papacy with its papists and sophists, colognes and lions, and other devil's thistleheads.
In the secular regime, too, there is great infidelity among citizens and peasants. The kings, princes and lords would like to control and prevent this evil, but they are unable to do so. There is often a knave in the court or in a city council who leads the city to noticeable ruin and does much damage; and whether one
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Even if one would like to be rid of him, he has become so entangled that one cannot put him down without great harm, or must look at something else, for which one suffers him, because one cannot otherwise improve it: but one must nevertheless ward him off, so that he does not continue to do harm with his wiles. One could soon control him by pushing him out of the council or out of office; but to avoid greater harm, one must have patience; this cannot be otherwise in great regiments, where there is great help.
40 Thus a prince or lord often has a wicked subject, citizen or peasant, who does him much harm; but if he wanted to attack him and punish him, he arouses indignation and the like. Therefore the prince must say, "I would have resented this, but I must tolerate and suffer the small harm for the sake of greater harm; for he knows that he has the sword from God to punish evil; but for the sake of trouble and to prevent greater harm, he must tolerate the small harm of the evil people, at least for a time. It is the same in the household: a father must often lend a son a bill, or the master and wife must overlook something for the servant and the maid, so that they do not make it worse, and let the punishment pass for the sake of a greater evil.
(41) So also the heathen have said that one must suffer a wicked knave in the regiment, and bear a tyrannical king and wicked ruler, lest one should offend heroes.
They say, therefore, that for the sake of worldly rule and dominion it is the same as for the sake of a man's body, which has two or three swarms. What is to be done for him? Shall they be cut off, that they may be rid of them, and that evil may come away? Nay, for by so doing thou shalt destroy and kill the whole body; but let them stand and fester until his time. In the same way it is in the worldly and domestic government: where one cannot get rid of the wicked without harm and damage, one must tolerate them until his time.
- And it is therefore decreed that in the Christian church the beautiful thistles and weeds must be mingled with the good grain; but so that the pulpit and sacrament may remain pure, or each Christian may remain there for his own person. Just as a prince or lord suffers an unfaithful and wicked subject, but that he does not seize his reign or want to be lord of the land; for a pious prince should not and cannot suffer this. And just as a father tolerates his unruly son for a time, so that he is not master in the house, nor wants to have the upper hand in estates and push the father out of the estates, but that the father nevertheless remains master. So in the church government one must also suffer and tolerate the wicked, only that the doctrine may be kept pure. We cannot make it as pure as the doves have chosen it, until the last day, when it will be pure, and the tares will be cut off and burned forever.
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September 21; Matth. 11, 25-30
The fourth sermon.
On the day of St. Matthew. *)
Matth. 11, 25-30.
At that time Jesus answered and said: I praise you, Father and Lord of heaven and earth, that you have hidden these things from the wise and prudent, and have revealed them to babes. Yes, Father, for it has been well pleasing in your sight. All things are delivered unto me of my Father. And no one knows the Son but the Father; and no one knows the Father but the Son, and to whom the Son wills to reveal it. Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.
(1) This is a beautiful gospel, and has many things in it; but we will speak of it now in part, as much as we can, and God gives grace. The Lord praises and glorifies his heavenly Father here that he has hidden these things from the wise and prudent, that is, that he has not made known the holy gospel to the wise and prudent, but has revealed it to children and young men who cannot speak and preach, nor are prudent and wise. Hereby he showed that he was hostile to the wise and prudent, and had pleasure and love for those who were not wise and prudent, but were like young children.
(2) But this is spoken very loudly and annoyingly before the world, that God should be so hostile to the wise and thus condemn them, since we think that God cannot rule, that he must have wise and prudent people to do so. But it has this opinion: The wise and prudent in the world make it so that God cannot be favorable or good to them; for they have the heartache, make it in the Christian church as they themselves want it, everything that God does and makes, they must improve, so that no poorer, lesser, contemptible disciple is not on earth than God: he must be the disciple of all, everyone wants to be his schoolmaster and
*Why Luther chose the text of St. Matthew's Day (Feb. 24) instead of the Sunday Gospel is not clear from the sermon. - Cf. Jen. A. VIII, 305; Mtenb. A. VIII, 527; Leupz. A. XII, 425; Erl. A. b 561 D. Red
Preceptor. This is seen in all heretics from the beginning of the world. Arius and Pelagius, and now in our time the Anabaptists and Sacramentarians, and all heretics and leaders, are not satisfied with what God has done and instituted, cannot let it remain as He has ordered it, think they must also do something, so that they are something better before other people, and can boast: I have done this; it is too bad and small, yes, too childish and foolish, what God does and establishes, I must do something about it.
This is the nature of shameful wisdom on earth, especially in the Christian church, where one bishop picks on another, one priest on another, and one hinders and pushes the other; as one has always experienced in the church regime with great harm. These are the true masters, of whom Christ speaks here, who bridle the horse in the butt, and do not want to stay on the path that God Himself has presented to us; but always have and must do something special, so that the people say afterwards: "Well, there is nothing wrong with our pastor or preacher, this is the right man, he will do it. But isn't it annoying, and shouldn't God be impatient about it? Should he be very pleased with those who are too clever and wise for him and always want to lead him to school? as in the same chapter
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Then follows (v. 19): "Wisdom must be justified by her own children." It is a fine thing when the egg wants to be wiser than the hen; it must be a beautiful mastery when the children want to rule their father and mother, the fools and fools wise people. Behold, this is the cause that the wise and prudent are everywhere condemned in the Scriptures.
4 The pope also did the same. When Christ confirmed and instituted the ministry of preaching and the sacrament of his body and blood, as Christians should use it* to strengthen and fortify their faith, the pope cried out: No, no, it must not be so, it is not wisely done; for his decree says that it is not fine that the sacrament should be administered to strengthen the faith of Christians, but it must be a sacrifice when the priest says mass for the living and the dead; as when a merchant wants to travel overland, he should first have mass said for him, and then he will be blessed etc.
5 Thus, that God has instituted baptism is a small thing to the pope, and was soon lost and powerless with him; on the other hand, he makes his disciples who wear caps and plates, who must help the world with their orders and monasticism, so that whoever enters such an order has a new and better vesture, through which not only he, but also other people, where they want to be saved, will be helped. This is the wisdom and prudence of the pope. Thus it is with our Lord God in the world that everything he establishes and ordains must be perverted, blasphemed and defiled by the devil and his own, and yet the world thinks that God should be pleased with such things and let them be good, that any fool should want to master and rule him.
(6) In worldly affairs and government, it is true, as Aristotle also writes, that some men are gifted with great wisdom and understanding, and are not common men; as God often gives a fine, high, understanding man, who with wisdom and counsel might serve lands and people: but such flee from business, and it is difficult to bring them to government. But
After that, there are others who want to be and do and yet cannot do it; in the secular regiment, they are called wise men and masters. They are very much scolded, and one is also a real enemy of them, and everyone has to complain that one can't get along with fools anywhere; they are not useful for anything, except that they only bring in hair. That is why people say of them: Has the devil thrown fools at us? And Aristotle, who saw in the regiment that there are few right, competent people for government, makes a distinction between right wise men and prudent men, and others, whom he calls δόξα*,* i.e., opinione sua sapientes, who make themselves believe that they are wise and prudent; just as one says in German: Der Dünkel macht den Tanz gut. These think that because they sit in the regiment and lead a high person, they must be wise; and such a fool in the council hinders the others, so that they cannot get on with any things; for he wants to be wise in the devil's name by force, and yet he is a fool.
(7) If, then, one is justly hostile to such in the secular government, who want to be wise, and yet are not: much more are these peevish people, whom both God and men justly resent, who want to be wise in the holy Christian church, and are not; for these hinder the preaching ministry, so that people cannot come to God. As there have been in our time Munchers and the Sacramentarians, who hinder and prevent the Gospel from running its course, deceive the people, thinking that they alone are wise and prudent, because they sit in the office and regiment of the church.
So the pope also wants to be a very wise man, yes, the very wisest, just because he sits high and pretends to be the head of the church; so that the devil inflates him in such a way that he thinks what he is only allowed to do and say is vain divine wisdom, and everyone must accept and follow it, and no one should ask further whether it is God's word or not. As he may impudently say in his great book of fools: It is not to be assumed that such a sovereignty (as he wants to be) can err etc. So also emperors, kings, cardinals, because they sit high, they think that they cannot err nor miss.
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nen. Caiphas also had such wisdom when he went to counsel with the Jews: Ye rude fools, ye have no heads, ye know and understand nothing: is it not better that one man should die, than that the whole nation should perish? Joh. 11, 49. 50. This was wise counsel, that it was better for one man to die than for the whole nation to perish. But how did this counsel go forth? By this very means he caused the whole land to perish and perish. This is what all such wise men do in the Christian church and in the secular government.
(9) This is why the Lord Christ says here that he is hostile to the wise men, that he does not want to suffer them in his Christian church; they are called emperors, kings, princes, doctors, who master his divine word and rule with their own wisdom in the great matters of faith and our salvation. We ourselves have experienced many such examples in a short time, that such clever ones took upon themselves to bring about unification or reformation, so that there would be unity in the Christian church; and brought this to the market with delicious pretenses, saying: So and so the emperor, the kings, princes and lords should do it; so one could help countries and people and create much good in Christendom. But what one achieves and creates by such own suggestions and cleverness, one can well see.
(10) Most of all, and always, such wisdom and prudence has driven the pope and the cardinals, who wanted to be God's masters and govern Christianity themselves. But God does not want to suffer this: He does not want to be a disciple, they should be disciples. He is the eternal wisdom and knows well what he wants to do or not to do. They think that because they sit at the top of the regiment, they are the smartest, they see deeper into the Scriptures than other people; that is why God overthrows them horribly, because he does not want to and cannot and should not suffer it. And so the gospel remains hidden from the high and the wise, and governs his church much differently than they think and understand, even though they make themselves believe that they know and understand everything, and because they sit in the government, God cannot advise them and govern them.
(11) And though it seems as if he were speaking enviously, saying thus, "I thank thee, O heavenly Father," yet there was no envy or hatred in his heart; for if he had given himself life and limb for us, how could there be any envy? But the displeasure and unwillingness comes from the fact that the miserable foolish people want to master the divine majesty; he cannot and should not suffer that either, and all pious hearts thank him for it; for otherwise there would be no end to the licking and mastering. The devil drives people to seek a high name, praise and honor from the Holy Scriptures and God's Word, and to be more than other people. But we should say here: Dear Heavenly Father, speak, I will gladly be a fool and a child, and keep silent; for if I should lead the regiment from my own wit, wisdom and reason, the cart would have long since stagnated in the mud and the ship would have long since gone to pieces! Therefore, dear God, govern and lead it yourself, I will gladly gouge out my eyes, put my reason to it and let you rule by your word alone.
(12) But this cannot be obtained from the world; the spirits of the mob rise up for it, seeking nothing else in the bottom, but that they may have great honor among the people, that it may be said of them, This is the right man, he will do it; and that they may also tickle and boast themselves with such fame: You have done this, this is your work, you are the good man, the right master, that is not good for all dogs.
(13) For true preachers should teach God's word diligently and faithfully, and seek His glory and praise alone. In the same way, the listeners should say: I do not believe in my pastor; but he tells me about another Lord, whose name is Christ, whom he shows me, whose mouth I will look at, and if he leads me to the same right Master and Preceptor, God's Son. So it would stand right in the church and be called well governed, and unity would remain everywhere; otherwise there would always be displeasure, as is also common in the world's government. And how a city council would not like to have such a fool, who often makes the whole city go astray?
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but thrusts him out, and the whole land rejoices: so it shall be in the Christian church, that none shall be preached or taught, but the Son of God; of whom alone it is said, Matt. 3:17, "This is my beloved Son, him shall ye hear," and no other man, whether he be emperor, pope, or cardinal.
14 Therefore we say thus: I let it happen that emperor, king, pope, cardinal, princes and lords are wise and prudent; but I will believe in Christ, who is my Lord, whom God has called my name, and I will learn from him what is true divine wisdom and prudence. Then cries the pope, and all that is attached to him, No, no, thou shalt not do such things; thou shalt be obedient to the authorities, and do what we command thee. Yes, I say, this I shall do; but first be thou one with the Lord, who saith here, All things are delivered unto me of my Father" etc. Therefore, dear pope, emperor, king, lord and prince, do not proceed thus: I will gladly hear thee in temporal government; but that thou wilt sit in Christendom as a lord, and have authority to conclude what I shall believe and do, that I will not accept; for thou wilt be wise and prudent in the place where thou art a fool, and it is not revealed unto thee. For here is the Lord, whom alone is to be heard in these things; as he also saith here, "No man knoweth the Father, but the Son, and to whom the Son will reveal him": these are the foolish and simple, who know themselves neither wise nor prudent, but hear and accept his word. Now if it is his word that you hold up to me and command me, I will gladly accept it, even if it is spoken by a young child, or even by the donkey that spoke to Balaam, and I will not make any distinction here between the person who speaks it, whether he is wise or a fool; for it is to be said, and it is decided: All things are delivered unto me; I am the man that shall teach and rule alone, in spite of all the wise and prudent, who shall blind their eyes, and use their reason.
For our wisdom and prudence in divine matters is the eye that the devil opened for us in paradise, when Adam and Eve also wanted to be wise in the devil's name. God had taught them Himself, and His
The devil comes and makes it better, closing their eyes, because they did not see God, so that they could not see the devil. This is the plague that still clings to us, that we want to be wise and prudent in the name of the devil.
(16) But against this we are to learn what it is: "All things are given unto me," that is, I am to rule, teach, counsel, ordain, and command in my church. And herewith he publicly confesses that he is truly God; for no angel nor any creature has this glory, that everything is given to him. The devil once wanted to sit in the chair and be like God, but he was soon cast out of heaven. Therefore Christ says: "All things have been given to me", that is, to me, to me one should obey. If you have my word, keep it, and do not look at anyone who teaches you differently or is called anything else; I will govern you well, protect you and save you; let the pope, the emperor, the mighty be learned and wise, but do not follow them, even if they are a thousand times more and all much wiser. Do not do that, which no angel in heaven is allowed to do, so that he would underline himself in the rule and power to be wise himself, or to rule and reign in God's regiment; and yet the wretched poor people, popes, emperors, kings and all the tribes, are not afraid to presume such things; but God has set His Son at the right hand, and said, Ps. 2, 7. 8.: Thou art my Son, unto thee have I given all nations and all the earth for my own etc.; whom ye kings and lords, if ye will be wise, shall hear, and do homage unto him as your Lord, and know what he hath said unto you, that I may tell you.
(17) We Christians should learn and recognize this (even if the world does not want to) and also be grateful to God (as Christ Himself here happily thanks His heavenly Father) that He has blessed and given us so abundantly that we can hear Him for ourselves. In former times we would have run to the end of the world, if we had known a place where we could have heard God speak; but this is not seen, that we now hear such things daily in sermons, yes, all books are full of them. You hear it at home; father and mother-
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ter, children sing and say about it; the preacher in the parish talks about it: there you should raise your hands and be glad that we have come to the honors of hearing God speak to us through His Word.
18 O, they say: What is this? they preach every day, and often one day many times, so that one is almost tired of hearing it. What have we more of it? Go on, dear brother; if you do not like God to speak to you daily at home in your house and in your parish church, then be wise and look for another. In Trier is the skirt of our Lord God, in Aachen are Joseph's pants and our dear women's shirts; run there, spend your money and buy indulgences and the Pabst's Treudelmarkt: that is a delicious thing, that is why one had to run far and spend a lot of money and leave house and yard.
(19) Are we not mad and foolish, blinded and possessed by the devil? There sits the idiot of Rome with his bag of tricks, and lures all the world to him with their money and goods, when every man should run to his baptism, sacrament, and preaching seat; for we are honored and blessed highly enough, that we know that God speaks with us and feeds us with his word, gives us his baptism, key etc. But there the crude godless people say against it: What baptism, sacrament, God's word! Joseph's pants, that thuns! This is the devil in the world, that the high persons, emperors, kings, do not respect such things, and allow themselves to be so grossly deceived and fooled by the arch-robbers and liars, the pope and his platitudes and pimps, and throw their filth all over themselves. But we shall hear the word of God, that he is our schoolmaster, and know nothing of Joseph's breeches, or of Pabst's foolish work etc.
(20) This is the first part of the gospel, how Christ and God the Father Himself is hostile to the wise and prudent, for they also do Him great displeasure. They tear up the sacraments and the church, and put themselves in his place, wanting to be masters themselves; all the angels in heaven and all the Christians on earth are hostile to them, and they should say to them: "If you want to teach me Christ, I will gladly listen to you, otherwise not, and if you are a
Angel from heaven; as St. Paul says Gal. 1, 8: Si quis aliud evangelium docuerit, etc. Whether the great lords, emperor, pope, cardinal, and bishops are hostile to us, put us under ban, and would like to burn and murder us all, we must suffer this, and say: For the sake of pope, bishop, and prince, do not let them. Christ says, "Come unto me, ye that labor." As if he also wanted to say, "Stick to me, stay with my word, and let go of whatever goes; if you are burned or beheaded because of it, have patience, I will make it so sweet for you that you will be able to bear it.
- As it is written about the virgin St. Agnes, when she was led to the dungeon and was to be killed, it was as if she was going to dance. Where did this come from? From this Christ alone, through the faith of this word, which he says here: "Come to me, all you who are troubled, and I will give you rest. If you are in trouble, I will give you courage, and you shall laugh; and the torment shall not be so great unto you, neither shall the devil be so wicked: though ye walk on coals of fire, yet shall it seem unto you as though ye walked on roses. I will give you the heart to laugh when the Turk, the pope, the emperor, etc. are angry and raging in the most dreadful way; only come to me. If you have a burden, death or torture, if the prince, the Turk or the emperor attacks you, do not be afraid; it shall not be heavy for you to bear, but light and gentle; for I give the spirit that such a burden, which would be unbearable to the world, shall become a light burden to you.
22 For then it is said, if you suffer for my sake, "my yoke" and "my burden," which I lay on you with grace, that you may know that such suffering is pleasing to God and to me, and that I myself help you to bear it and give you strength and power. As also the 25th and 27th Psalm v. 14 says: "Be of good cheer, all you who wait for the Lord," that is, you who suffer for His sake: your own misfortune, sin, death, and what the devil and the world put before you, let everything run and storm against you; but if you only remain of good cheer and undaunted with your waiting and waiting for the Lord through faith, then you have already won, and have escaped death.
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run, far superior to the devil and the world.
23 Behold, this is called rejecting the wives of the world, that we may learn, not to be wise in our own eyes, and to put away from our sight all high persons, and to shut up our eyes unto evil, and to keep the word of Christ, and to come unto him, as he doth most kindly entice us, saying, Thou only art my dear Lord and Master, and I am thy disciple. This and much more could be said about this gospel, but I am too weak, we will leave it at that.
An admonition against the Jews.
- Now that I have been here for some time and have preached to you, and now have to go home and perhaps no longer want to preach to you, I hereby want to bless you and have asked that you diligently stay with the word that your preachers and pastors faithfully teach you about the grace of God, and that you also get used to praying that God will protect you from all wise men and wise men who despise the teaching of the gospel; for they have often done much harm and still want to do so.
(2) Above others, you also have the Jews in the land, who are doing great harm. Now let us deal with them in a Christian way, and offer them the Christian faith, that they may accept the Messiah, who is their cousin, born of their flesh and blood, and the true seed of Abraham, of whom they boast; although I am concerned that the Jewish blood has now become watery and wild. This you shall first offer them, that they may turn to the Messiah and be baptized, that it may be seen that they are in earnest; if not, we will not suffer them. For Christ commands us to be baptized and to believe in him. Even though we cannot believe as strongly as we should, God is patient with us.
3 Now it is so with the Jews, that they blaspheme and profane our Lord Jesus Christ daily. Because they do this, and we know, we shall not suffer it.
For if I should suffer him with me that profaneth, blasphemeth, and curseth my Lord Christ, I make myself partaker of other men's sins, when I have enough of mine own sins. Therefore you masters should not suffer them, but drive them away. But if they repent, forsake their usury, and accept Christ, we will gladly hold them as our brethren.
4 It will not be otherwise, for they make it too great. They are our public enemies, they do not stop blaspheming our Lord Christ, they call the Virgin Mary a whore, Christ a whore child, they call us changelings or calves, and if they could kill us all, they would gladly do it. And they often do, especially those who pretend to be doctors, even though they help at times; for the devil helps to seal it up in the end. So they can also do the medicine, as one can in the woods, because one teaches a poison, from which he must die in an hour, in a month, in a year, yes, in ten or twenty years. They can do the art.
005 Therefore be ye not sworn with them, as with them that do no other thing among you, but to blaspheme our dear Lord Jesus Christ, after our life, limb, honor, and estate. We still want to practice Christian love toward them, and pray for them that they will convert and accept the Lord, whom they should honor before us. Whoever will not do this, let there be no doubt that he is a wicked Jew who will not cease to blaspheme Christ, to suck you dry and (where he can) to kill you.
- Therefore, I beg you, do not make yourselves a party to other people's sins; you have enough to ask God to be merciful to you and to keep your regiment; As I still pray daily, and shelter myself under the umbrella of the Son of God, whom I hold and honor as my Lord, to whom I must run and flee, wherever the devil, sin or other misfortune assails me; for he is my umbrella, as far as heaven and earth are, and my glorified hen, under which I cringe before God's wrath. Therefore, I cannot have fellowship nor patience with the hardened blasphemers and abusers of this dear Savior.
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7 As a countryman, I want to tell you this as a warning for the last time, so that you do not participate in the sin of others; for I mean well and faithfully, both with the lords and subjects. Do the youths
If they turn to us and cease from their blasphemy and what they have done to us, we will gladly forgive them; but if not, we will not tolerate or suffer them among us.
VIII. The Purification of virgin Mary
VIII.
Sermon on the Feast of the Purification of the Virgin Mary.
Held in 1517.*)
Mal. 3, 1-4.
Behold, I will send my angel to prepare the way before me. And soon shall come to his temple the LORD whom ye seek, and the angel of the covenant whom ye desire. Behold, he cometh, saith the LORD of hosts. But who shall endure the day of his coming? And who shall stand when he shall appear? For he is like the fire of a goldsmith, and like the soap of a launderer. He shall sit and melt, and purify the silver; he shall purify and cleanse the children of Levi, as gold and silver. Then shall they bring meat offerings unto the LORD in righteousness; and shall the meat offering of Judah and Jerusalem be acceptable unto the LORD, as it was before, and as it was long ago.
First of all, the origin of this feast should be explained. The name is, Mary's Purification. Among the pagans and Romans this was the custom, that in the beginning of the month of February (which was also called Februatio, Lustratio or Purification) they visited the graves of the dead with lights and in this way purified the city, because they believed that the dead would thereby be made favorable to them. When the church grew and they, the Romans, began to confess Christ's name, this way of the pagans remained; and in order not to completely usurp it, it is called the "Lustratio".
*This sermon in Latin was first published by Löscher from a manuscript in his "Unschuldige Nachrichten von alten und neuen theologischen Sachen. Leipzig 1703" p. 67 ff. It was then translated into German and included in the Leipzig collection vol. XII, 429. In the "Vollständige Reformationsacten" I, 795 Löscher gives the year 1517, while the Leipzig edition and afterwards Walch erroneously noted 1518. Cf. Erl. A. Opera varii argumenti I, 202. ed.
celebrated under the name of the Virgin. Therefore, it is still worth the effort that Christians watch, so that they do not reintroduce the discontinued custom by their pomp. For the little women take pleasure in the length and grandeur of the ceremonies, and consider it praise if they can offer a large wax candle. But I would rather they fed their children and maintained their households with such expenses. For there is no benefit in it. So now epistle and gospel cry today of a cleansing; and this is for the old Adam, who must be cleansed. And when this cleansing is done, it seems to us rather to be a defilement. For thus says Malachi:
Behold, I send my angel, and he shall prepare the way before your face. And straightway shall come unto his sanctuary the ruler whom ye seek, and the angel of the covenant whom ye desire.
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- See the order and regulation of purification. Hitherto the people have been preached of great indulgences, by which man himself would be redeemed from the misery, suffering and toil of this world; since God does not want to take away the suffering itself, but to increase it even more, yes, the Scriptures seem to heal them all with the single word of indulgence, which is to believe in Christ. The suffering of Christ and the saints make their limbs and bones (in faith) holy, and everything they have touched. Why then do we poor people accept that which is inferior, and forsake that which is better? Because Christ wants to have a pure and cleansed soul. Therefore he said to Petro Matth. 16, 19.: "What shall be bound on earth shall be bound in heaven, and what shall be loosed on earth shall be loosed in heaven." Not, as the popes did, with fury and violence of wrath. Alas! What was given to us for the highest comfort has now become terror and fear. For nothing else can be done now but curse and banish. This is also said to us, it applies to us.
Now you may say, "I am already so contrite and have confessed my sins; therefore they are all forgiven me. By no means. That is poison and ruin. Believe only the word that the priest speaks in absolution, so that he is absolved neither by his merit nor by yours. Confession is in faith. For a true penitent does not even know that he repents, much less the priest, among whom some only want to absolve those whom they see contrite. Off with them! For this the angel or Christ is sent, who prepares the way, cleanses our hearts. And immediately the ruler will come; as if he wanted to say: Otherwise he will not come, it must be clean before. "Behold, he cometh, saith the LORD."
And who will be able to signify the day of his future?
4 Christ will come in such a way that no one will know that he is there. He confuses everything, so that it seems that a great confusion is coming.
and misfortune. Here is a rough likeness on a twisted piece of wood. Wood is already known and has an uneven round figure according to nature. The carpenter comes here and first hews one side, then the other. And if the wood could speak, it would say: What do you want? The carpenter would answer: I will make an octagon of wood out of you. Then the wood would say, "Leave me alone, you are ruining me completely, for I now have barely two corners. So it is also in man, that at first sight all destruction and ruin appears to him. Therefore, do not think about the day of his future.
And who will stand to see him? For he is like an oven and a furnace, and like the herb of the dyers.
5 Let no one be bold here; let it all go free. No man shall stand; for who shall resist his power? For when he comes, he scatters all our plots and makes them nothing; therefore purgatory is within us.
6 In Hebrew there is a word, borith; St. Jerome says it should be given as "herb of the dyers". But if I had so much power, I would translate it as "purgatory". A dyer is also not the one whom we commonly call wool weaver or knapp; but it was an artist to clean the clothes, for which the herb borith was most skillful; as we have, for instance, the soap, or similarly chicken dung etc.
And he shall sit and melt, and purify the silver, and make the children of Levi clean, and sweep them as gold and silver.
- Christ is not a bad fire, but it dissolves everything hard, because gold and silver are melted by its flame. Nor will he purify everyone, but those who are worthy "children of Levi", chosen from all the tribes (as we read in chapter 1 of the 5th book of Moses): the sons of God, namely, those who believe in him with holy and sincere faith.
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And they will offer sacrifices to the Lord in righteousness.
8 Or in the faith of Christ; for the righteous liveth by faith. Christ purified his own, he polished them, so that he says in the Song of Songs, "Thou art fair, and there is no spot in thee." The purified ones, however, do not rest now, but, like an oven full of fire, give up the flames of their works: they have love and honor God. Therefore, they sacrifice in righteousness, or they give and restore all that they have received from the Lord.
And it will please the LORD the sacrifice of Judah and Jerusalem.
God accepts what He Himself has worked in us and not what is ours. He does not like what is our own, if he did not create it himself. Therefore, it is advisable for Christians to wait only for what God wants from them and in which state and way of life they should be called; then they should fulfill and accomplish it to the best of their ability, even if they already have the greatest resistance. For this is called "purification".
IX. 1.Sunday in Lent
IX.
*Sermon 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.
1 The evangelist indicates here in the first part that immediately after baptism Christ was driven by the Holy Spirit into the wilderness to be tempted by the devil. Now you know that Christ did none of these works for his own sake. He was the Lord of the devil, death and victory, Ps. 24:8, 10, as soon as he was born;
*In the same year, the first four printings appeared; we follow, like the Erlangen edition, the third printing. - Cf. Altenb. A. II, 839, Leipz. A. XII, 438, Erl. A. 17, 80. ed.
Nor did he let himself down as if he had not, for our sake alone, that he might teach us faith and love. For when the devil attacks me, my heart is comforted, my faith is strengthened, because I know the one who has overcome him and has done it for me, so that he can come to my aid and comfort me, and I believe that the devil has been overcome for me through Christ, so that he can no longer harm me. If I believe this, then I have it for sure. So now faith overcomes the devil. So the first
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piece that GOD teaches me faith, that I know that Christ has overcome the devil for me.
- the other: If I now know that the devil is not powerful over me, but has overcome me because of faith, I must also give myself up to be tempted. And this is done so that my faith may be strengthened, and the next man may have comfort and an example through my overcoming and temptation. This is the other thing, that I may say: O adversary, behold, thou hast tempted me, and hast trespassed against me. Now, though I have stumbled and fallen a little, yet I set before thee Christ, who is mine, who overcame thee, and stumbled not; whose victory is mine; he then must be overcome. Behold, as soon as baptism comes, one must be tempted.
Now see in what opinion this is done. It says here that he was driven into the wilderness by the Holy Spirit and became hungry, so that he thinks he has been abandoned by God. Notice that when faith is involved, temptation does not stay away for long. The Holy Spirit does not let you rest and celebrate, but soon throws you into temptation. How so? That faith may be finely proven, 1 Pet. 1, 7, 4, 12, and that God may show His power and majesty in us poor and weak vessels, as Paul says 2 Cor. 12, 9. Otherwise the devil will blow us away like a little straw. But when God comes and hangs such a weight on us, makes us so important and heavy that it must lie underneath; then it becomes apparent to the devil and all people that it is God's power. In this way, God shows His glory and majesty in our weakness; that is why He throws us into the wilderness, that is, He throws us so that we are abandoned by all creatures, that we see no help anywhere, yes, we think that God has also completely abandoned us, Ps. 22, 2, Matth. 27, 46. For as He places Himself here with Christ, so He also places Himself with us. It is not sweet, it must make man afraid, compelled (bang).
- as, take a temple: like a man
flees unchastity, but an evil conscience holds and death etc., there man thinks he lies down and God is far from him; there he cannot measure that God is with him. As when unchastity goes along, the devil blows the veins and the bones full of such evil lust that man suffers and wallows in the unpleasure like a sow in dung. There the soul suffers and sways to and fro; that is not right. Man does not see God, nor does he see the devil. The devil stands behind and blows like a charcoal burner; so that there are some who become completely senseless, forgetting even his word, yes, even reason, fall away like unreasonable cattle. Now behold, if a man could be wise, and say, Behold, how doest thou? and could see that the devil did this, that he blew so, made so hot, as Job saith, Cap. 41, 11. 12.: "He has such a hot breath, he blows no as in coals, and makes everything glowing, makes everything hot and fervent, that all veins burn, and cannot rest." Now, if one could see that the devil was doing it, it would be almost half won. If one could keep still and watch Christ overcome and see that God was with him, he would soon gain a desire and love for chastity and would spit on that. Let this be an example.
(5) Now this is done that man may know his weakness, and that Christ may show his power and might. But that we consent not; but run unto Christ, and seek help, and let not the devil overthrow us. Therefore let us be prepared and ready to flee to Christ. Therefore, if you believe, do not be surprised; it must be so, and do not sleep. He comes here and gives you a poison in your heart, so that you burn completely and do not know where to go. Then fall down, and say, O Christ, behold how I lie and fall! O Christ, as thou hast overcome, help me up, that I may feel and sense thy help, that my faith may be strengthened, and that thy majesty may be glorified.
(6) So it is with all other temptations. As, with wrath: if anyone has challenged you in body, or goods, or honor, or friendship, behold, God lets you go.
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Try it once: for the devil is in your heart day and night, so that you think, "See, this is what I want to do to him, this is how I want to take revenge. This is pleasing to the devil, so he makes you run and speak evil after him or seduce him. Then be thou wise, and think that it is the devil's doing, that he maketh thee so hot, that he bloweth into thee as into a burning oven; and fall down, and say, O Christ, who hast overcome, help me; and he shall soon fall. If he tempts thee with avarice, that thou despairest, and thinkest thou canst not be satisfied, and walkest hither and thither, and poureth; then smite thee, and think, O devil, thou doest this; and then fall down, and think, Oh, behold, God hath promised thee so much, he will give thee enough; do what thou canst. And fall on Christ soon, and be helped.
Now this is said of gross temptations. But when he comes and attacks us at the highest, at the belly, where we are softest, so that one's conscience refuses, hell, death and the devil lies on one and presses him, he becomes so afraid that his legs would melt in his body, so that the gospel, which tasted good before, now does not want to taste; then the devil does not rest, he overthrows you completely and makes you despair. Then be wise, and smite upon thyself, and think, This is surely the devil's doing; he holds the Scriptures up to me thus, that he may press faith. Then fall down and pray: O Lord Christ, help me, do not let me fall; so he must fall, and the heart will then be glad again.
(8) Behold, it was so with Christ, who was driven by the Holy Ghost into the wilderness, that he might so overcome the devil and his temptation, and afterward make us sweet to overcome in him. For you must not think that they were sweet to him; they also touched his heart as well as ours. Let this then be said at the entrance of the gospel, that ye may know what temptations are, and know how to beware of them: as we are taught in the Lord's Prayer: Lead us not into temptation etc.
9 Now let us recently go over the three temptations. The first challenge is: "If you are the Son of God, make the stones
to bread, that thou mayest eat." There you must open two kinds of eyes, the spiritual and the physical. For if you only look at it with natural eyes, you cannot blame anything here; for it is natural to eat and drink, which is not evil. Notice how cleverly the devil sets up his temptations, so that they become too high for nature, and nature sees it as the most reasonable and moderate thing; just as happened to Eve in paradise, when the devil reproached her: Yea, ye shall not eat therefore, lest ye become wise as the gods etc. Then she thought: Ei, macht das kluge Leute, ei, so wäre es billig, dass man es essen, Gen. 3, 4. 5. Here he also suggests it so subtly: If you are hungry, you must also eat. So it goes, it looks so fine, yes, it would not be evil, eat a hungry. Item, the apple, which Eva ate, was also not bad. Yes, if it had not been forbidden. But nature does not look at that. Christ sees that the devil proposes such ugliness to him; therefore he says: "It is written: Not in the bread alone, but in one" etc. From this it can be assumed how he meant it, even though it can be seen that it was written in the most simple way.
Now, what does it work in his heart? See that you are satisfied above all things, do what you will, but do not let your belly go hungry. He wanted to draw him to the belly alone, so that he did not pay attention to God and the soul, but set his date on the belly and on life alone. Behold, how wisely he proposes this. And so it is now, that one looks everywhere at the belly alone, and does not think that it is the devil's rope, thinks all the time: If I had a good house, a chest of money, and enough, I would pursue the Gospel. Now Christ says, "No, you must turn back," and say, "No, I must look to the soul beforehand, and as I stand with God and cling to Him, believe, even if the belly should pine away: after that God will give me what is good for the belly. As he also says: Primum quaerite regnum Dei (Seek first the kingdom of God), Matth. 6, 33, then work and accept what God gives. Are
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you are not rich, yet he will not let you die of hunger. This is the first.
011 Now, if he can do thee no harm, that thou thinkest, Well, I must see beforehand how I am with God; then he cometh to the other side, and saith, Yea, yea, there we will go, thou wilt be a godly man; yea, go on. Then he leads thee up into a high mountain, and proclaims to thee his Godhead, and shows thee the kingdom of all the earth, and says, "All this will I give thee, where thou wilt worship me." There he ties you to worship, there he gives you: How now? Be still, thou shalt have enough for thy life, worship me alone. That is, he comes here, and if he cannot win in the belly, he leads a false teaching that blinds the right worship and introduces a false one.
12 Then he says, "Arise, Satan," that is, you adversary; for you are always opposed to the right worship of God. That must have been a high spirit. Now this is when
he leads one into a monastery and lets him serve God there.
Now, if he does not attack you with that, he attacks you with God's temptation. That is the most dangerous thing. If he cannot fell thee with the belly, nor with false doctrine, then he cometh hither, and holdeth up the scripture unto thee: Behold, it is the word of God, burden thyself there; for it is written of thee etc. Nor does he lie, that is, he misleads the Scripture, that one should tempt GOD. This is a great trial, when one's heart is troubled, and the devil puts a spell into his heart, so that he now despairs, and would gladly grope for God, and for His grace, if it be there. Now for this you must not wait and desire to see and feel God's grace, but close your eyes and think: I will cleave unto the word, and believe as he hath commanded me; I need not feel after it etc. Ps. 119, 31. 130, 5.
X. Two sermons on Sunday Invocavit; Matth. 4, 1-11
*Two sermons on the Sunday Invocavit. )
Of the temptations of Christ and His dear Church.
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.
*These two sermons, which Luther delivered on 18 Feb. 1537 during the Schmalkalden Convention, appeared in two printings in the same year, the first of which we follow. - Cf. Im. A. (ed. 1557) VI, 509. p14; (ed. 1604): VI, 476. 481; Altenb. A. VI, 1061. 1067; Leipz. A. LII, 441. 447; Erl. A. 19, 260. 276. D. Red.
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1.Sermon
The first sermon.
(1) This Gospel is appointed to be read on the first Sunday in Lent, because it is written how Christ fasted forty days. That from this example people should be exhorted to fast at this time. As the forty days of fasting are assumed and appointed from this, though it was not done for such an example by Christ nor described by the evangelists, nor can anyone keep such fasts as Christ fasted forty days and forty nights without eating or drinking, nor did he require such fasts of his disciples and Christians, nor did he impose them on them.
Now we should also say here about fasting: but I have never seen a real fasting; therefore I know nothing to preach about it. For the fasting of our papists has been a bad, even mocking fast, as the Latin proverb testifies: Italorum devotio et Germanorum jejunia fabam valent omnia: The devotion of the Whales and the fasting of the Germans would both be paid for with a bean. But even if one fasts rightly, such fasting is not suitable, because the Pope's teachings make it a more righteous sanctity to atone for sin and to obtain forgiveness. And in short, fasting, whether done by one's own choice and devotion or enforced by man's command, does not rhyme with this example of Christ. For there is neither God's word nor command, neither temptation nor necessity, of God's sending; as happened here with Christ: but all that is done with such fasting is done with false confidence of our work, without Christian understanding and opinion.
3 But Christ speaks much differently about the right Christian fasting, Matth. 9, 14-17. when the disciples of John came to him and said, Why they and the Pharisees fasted much, and his disciples did not fast at all? Then he gave them a short answer, saying, "It is not rhyme or reason that an old garment should be fasted with a new one.
A new wine and a new vessel, a new skirt and a new cloth belong together. etc. As if he wanted to say: You praise your self-chosen fasting very highly; but it is a loose fasting, which I would compare to a torn and mended fur. But let not my disciples fast unto me, because I am with them: they shall have fasting enough, when they have me no more.
- There he indicates what he calls a real fast, namely, not the children's fast, yes, lying fast, which only has the name, because one does not lay the tablecloth in the evening, or does not eat meat or eggs; and yet fills the belly with the best fish and wine, so that some would rather have such a fasting day than their eating day, and only with such fasting both God and the people are mocked; nor the hypocritical fasts, such as the Pharisees chose for themselves, without all need and commandment, only so that they would be considered holy people before others who did not fast in this way: But this is what he calls a true Christian fast, which he calls "mourning and suffering," that is, suffering all kinds of hardships and misfortunes imposed by God, which are painful to a person and which he would much rather have overcome. As when a man must suffer hunger and sorrow with his wife and children, or be chased away or imprisoned, because he often has to eat with good teeth; or even when he lies sick on his bed, and would have well to eat, and yet cannot and does not eat. Which St. Paul tells 2 Cor. 6, 4. 5: "In afflictions, in distresses, in anguish, in beatings, in prisons, in riots, in much labor, in watchings, in fastings" etc.
5 I wanted to praise such fasting, when one patiently suffers lack and need for the sake of God. For so Christ also fasted here, being led into the wilderness, not of his own counsel or discretion, but by the Holy Spirit, when he had to fast because he had nothing to eat. The other fasting, which is nothing else but a
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Loud hypocrisy, yes, a lie and a mockery, is not worthy to be spoken of in Christendom.
(6) Therefore, let us now look at the main part of this gospel, namely, the three kinds of temptations, so that the devil challenged Christ in the wilderness. And this gospel is indeed frightening enough in that part, if we would only look at it rightly. For here the devil is painted with all his colors; and in the person of Christ is pictured here, not only what every Christian must suffer for himself, but also what the whole Christian church must suffer from the devil.
(7) In the first temptation, from the stones, the black devil is painted; in the second, the beautiful, white and holy devil is painted, who leads Christ in the air and to the temple, but not into it; in the third, the supreme and heavenly, and even divine devil is painted, who poses as if he were God himself, and offers Christ all the kingdoms on earth, but with the condition that he falls down before him and worships him. This is very terrible; without it being comforting in that the devil lacked Christ, and must also lack us if we cling to Christ by faith. But where this person is out of sight, these three devils have such an upper hand that it is not possible for a man to stand.
Now, the first devil, as I have said, is the black devil, whom people know and call the devil. He fights with hunger, and says: "If you are the son of God" and so holy, then you will be able to do everything. Well then, let us see if you can make these stones into bread etc. This is the devil, who has almost physically afflicted every Christian in particular, and then all holy Christendom, with hunger, thirst, and all kinds of trouble, affliction, fear, and distress.
This, as reported before, is the right fasting, of which Christ says Matth. 9, 15, that his disciples, when he is gone from them, will have to fast more than they would like; that is, they will have to suffer hunger and sorrow, and all kinds of bodily deficiencies and hardships from the devil and his bride, the world.
(10) As in the beginning of Christianity, soon after the ascension of Christ, such a trial began, and lasted almost longer than three hundred years; since the dear little band of Christians not only had to suffer hunger, thirst, and all kinds of bodily deficiencies, but were also driven out by their own, robbed, and miserably murdered. And at last the raging and raging of the tyrants against the Christians (especially those who were preachers and pastors) became so much that in one day (as one finds in the histories) seventy thousand martyrs were strangled by the Roman Empire. As one still finds in Rome a churchyard where, as they say, eighty thousand martyrs and six and forty bishops are buried. Thus the black devil went up in the beginning, attacked the church with the right fast, so that one had to feel that it was the devil himself, who had in mind to turn the Christians away from faith and word with his black color and even to exterminate them.
(11) And his attack was also quite successful. For many Christians, when challenged for their faith and forced either to deny it or to stick their necks out, retreated, denied their baptism and recanted their faith. Nevertheless, there remained many of them who dared everything and suffered for the sake of faith. So that the same first time of Christianity is called the time of the dear martyrs, that they were horribly executed with heaps. And yet Christianity has remained in such strangleholds and tyranny; and the tyrants, on the other hand, have fallen to the ground over it. Of this the 9th Psalm, v. 6, 7, sings joyfully and comfortingly: "Thou reproachest the heathen, and destroyest the wicked; thou destroyest their name for ever. The swords of the enemy are ended, the cities thou hast turned back, their memory is perished, with them" etc.
- The text tells us how the dear martyrs defended themselves against the tyrants, when Christ answers the devil and says: "Man does not live by bread alone, but by every word that comes through the mouth of God. From this answer one hears that the devil with
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The people of God, who in the first place stood by Christ and then by the Christian church in the face of his temptation, did not see how they could keep this present fleeting life, but went under the eyes of the devil and his troops, stood up to his tyranny and said, "This is not only for this temporal life here on earth, but rather for the dear and precious word of God that they may keep it and not deny it: It is not only for this temporal life here on earth that they are concerned, but rather for the dear precious word of God, that they may keep the same and not deny it; because Moses says that man does not live by having bread and grain alone, but there must be a greater supply than bread and grain, so that man can also remain after this life. There is no other way to come to this conclusion than that man, if he is to remain in the right and eternal life, has God's word, so that he can protect and comfort himself against such bodily temptations, by which the devil wants to force him to leave the word.
(13) These, I say, are the defences that the holy martyrs have strengthened themselves against the tyrants, saying to them with joyful courage, "If you take away my money and my goods, my wife and my child, even my life, what more do you have, or what less do I have, because I have food for eternal life, which you cannot take away from me? If thou bring me to fasting, whereof the body must waste away and die; yet there shall remain unto me the everlasting meat, the word of God, which, as Peter saith, 1 Ep. 1:23, is preached orally, but it is an incorruptible seed, and the living word, which abideth for ever. Therefore he who believes has food that nourishes him to eternal life. For where the word abideth, there shall he abide also: for it is, as Paul saith, "the power of God, which causeth all them to be saved that believe. So Christ also says John 4:14: "Whosoever drinketh of the water that I shall give him shall never thirst: but the water that I shall give him shall become in him a well of water springing up into everlasting life." There he calls his word a living fountain, springing up from this life into that.
- although the black devil will soon be
in the beginning with all his might against Christianity, led them into the wilderness and intended to exterminate them, not only with hunger and all kinds of lack of bodily life, but also with chasing away, robbing, murdering etc.., and thus also made them much weary, so that they fell from the faith: but nevertheless the majority stood firm, confidently resisted the devil, and overcame him also by the word of God alone, which they had grasped by faith, and freely concluded from it, according to the example of Christ: "Man does not live by bread alone, but by every word that passes through the mouth of God." For because it is a living and eternal word, it can also sustain those who believe in it forever, even if they have died etc.
15 There were also heretics at the same time who took it upon themselves to divide and mislead Christendom, but they could not do anything special. For the physical persecution was too great, by which the true Christians only became more practiced and more certain in the faith etc. Afterwards, under the emperor Constantine, the church was pacified and the gospel was preached without persecution, so that the strangulation had to stop and the black devil had to hide. For Constantine held so firmly over the Christians that he also chased out Licinium, the fine warrior who ruled the empire with him, to the empire, just because he did not want to leave the Christians satisfied. Then the first persecution of the black devil ceased.
16 Soon after such hunger, choking and killing, the other devil came, thinking: "If I cannot scare you off with my black ugly color, I will try something else. And so he became a light devil, who disguised himself so that he shone like a heavenly angel, and immediately attacked the matter in the way he had done with Christ. Since he did not want to succeed with him at first, he thought, you want to trust God, that even if you have no bread, he can still feed you, if you only have his word. If thou wilt do so, I will help thee, and make thee believe etc. Take him, and lead him not further into the wilderness, but out of the wilderness, that is, out of hunger, and
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Fasting, into the holy city. Jerusalem is called the holy city because God's dwelling place and temple were there. For as a house is called by the name of its Lord, so the temple of our Lord was called the throne and tabernacle of God, when he had fire and furnace, Isa. 31:9, that is, he kept the house of Jerusalem.
(17) The devil brought him to this holy city, when he also wanted to be pious and help Christ; he put him on the top of the pinnacle of the temple. For in those countries the houses are built so that they are square and paved at the top, and have steps so that one can go up and down. Now when he has set him up, he says, "If thou be the Son of God, let thyself down." He does not attack him here with hunger or sword; but leads him into the Scriptures and lets himself be heard as a doctor of the Scriptures, leading the beautiful text from the 91st Psalm v. 11. 12.: "God will command his angels over you, and they will carry you on their hands, so that you will not strike your foot against a stone." As if to say, "If you will keep God's word so steadfastly and not let any challenge take away the Scriptures from you, listen, here you have the Scriptures: God has ordained His angels to make a pavement for you with their own hands, and to keep you safe, so that you may go down like an angel, without danger or harm.
18 This is the other, namely, the glittering devil, who poses as an angel of God and attacks Christianity, not with bodily persecution, but with their own armor and weapons, that is, with the Scriptures, so that they resist all bodily challenges against him. He can pretend and twist these so wonderfully and masterfully that he soon drives one astray if he does not diligently pay attention to them. Here he holds up the Scriptures to Christ and wants to persuade him to descend from the pinnacle of the temple, because he would not be able to do so, since it is written that God commanded the angels to carry his children on their hands. etc. Scripture is there; but see what the cunning serpent and the father of all lies needs for a masterpiece. Scripture he leads; but the most necessary he leaves
outside. For this is the saying he leads from the 91st Psalm v. 11. 12: "God has commanded His angels over you, to guard you in all your ways" etc. These words: "in all your ways", the rogue skips, because it was against him.
(19) Therefore Christ beat him back and said to him: "One should guide the Scriptures in such a way that one nevertheless does not tempt God; as if he wanted to speak: Where a man walks in his ways, that is, waiting for his command and office, there the angels are commanded to guard him and to keep him from all evil. But you, the mischievous, leave such things outside, and show me a door where there is no way. It is a right way for doves, sparrows and other birds to let themselves down from the heights to the earth; they have feathers for this and can fly. God did not give such things to man, but ordained stairs to go up and down, and not to seek a new way in the air.
20 It is true that Christ could have done this as well as walked on the water. But because he was in human nature and wanted us to endure such a challenge too well, God made human nature in Christ fight with the devil, and for our comfort strike him with his own sword and overcome him, saying, "You shall not tempt God your Lord," as if to say, "You mischievous one, you teach me to sleep down in the air; that is not a way for me, for men should not sleep down in the air, but go down the stairs. But because I am a man, I will use such means; otherwise, following your counsel, it would be trying God etc.
This, I say, is the other challenge of the Christian Church. For as soon as Constantine became a Christian, the real heretics were found: not the young disciples, as Ebion and Cerinthus were, but the main heretics, as Ariani, Macedoniani, Eunomiani, Manichaei etc., all of whom made themselves at Christ and stormed against him, some challenging his humanity, the others his divinity etc. These all did great murderous harm, in addition they persecuted, drove out and murdered the pious bishops, the
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could have fended off such damage on their own. And if the devil was much stronger then, he also did greater harm than before. For since he attacked Christianity with the physical challenge of hunger and sword, one could know the black devil and beware of him. But when he set himself against Christianity with the spiritual sword, that is, with the Scriptures, that he might thereby adorn his lies and bring them to the people with a semblance of great wisdom and holiness, he did not present himself as ugly and cruel as before, so that he was no longer regarded as a black devil, but as an angel of light.
22 For as he did not bring Christ into the wilderness, when he set the Scriptures upon him, and sought to master him with other arts, but brought him out of the wilderness into the holy city, and set him up in the temple: so also at that time he ceased from persecuting and slaying the Christians, and gave them peace and good rest, and caused them to be abundantly provided for by the pious Christian emperors. He also made the people, especially the pastors and preachers, holy, wise and learned in the Scriptures, so that in time they became sober and secure, never diligently pursuing God's word with teaching, exhorting, comforting, nor practicing prayer. For they were outwardly at peace. From this it must finally follow that they lost the right understanding of the Scriptures, and got into strange and strange questions, how this or that could be true etc. And began to master the articles of faith according to their own conceit, and to rhyme the Scriptures with them. In this way the devil led them out of the wilderness, not into the temple, but onto the temple, from which they fell down and broke their necks, almost leading all of Christendom with them into horrible error and eternal destruction.
(23) For so it is with all heretics, that they first conceive a conceit, which seemeth good and right unto them. When they have made this up, they go to the Scriptures, search and believe in them, as they adorn such conceit. This is a very dangerous thing. So that I give an example of it: When the heretic Arius wanted to make the person
Christ's first thought was that Christ was born of Mary of virgins; therefore he is a natural man. Secondly, it is also natural that there is no more than One God. As the Turks still stand to this day and say: As there is only One World and One Sun, so there is also only One God; item: One Regiment shall have no more than One Head. There they stand up; and in short, whoever teaches otherwise must be wrong.
This is a thought that comes easily to the mind, especially to those who are not well versed in words. When such a thought has been conceived, it is quickly followed by a look at the Scriptures. There Arius finds that Moses says Deut. 6, 4: "Israel, your God is one God." Item, Jesus Sirach speaks in the 24th chapter v. 14: "Let wisdom be created" etc. Then Arius was caught, and on such arrogance, he directed the terrible great lamentation, and persuaded the people that Christ was not a true natural God. Constantinus, the emperor, would have gladly defended himself, attacked Arium and expelled him from the country so that he should no longer preach. But the devil soon got rid of him, and confidently helped his poison to spread the longer the further, so that at last it came to the point that at the same time not more than two pastors or bishops in the whole Orient remained untainted by such poison. The others all adhered to it until the son of Emperor Constantine, called Constantius, fell to Ario. He first made a rift, so that all princes, rich men, and scholars fell after him and advocated Ario's heresy, and did great harm to Christianity, which the whole church in the Orient never really overcame. For more than three hundred years later, the devil Mahomet came and confirmed such error of Arii, and taught other things besides, according to reason. This was the white and very evil devil. The black one wielded the sword, but this one took away the Christians' sword, the holy scripture, and said: "This is what your God says. Who would not fall when he hears, "This is the word of God, this is what God Himself says"? etc.
25 Now this is the other challenge
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Christianity, after the time of the dear martyrs, when the church was miserably torn apart. And from the same single error of Arii the world became full of heresies, and at that time only those remained steadfast in the right Christian faith, who kept the word badly and simple, and spoke and believed about Christ as the Scriptures testify about him. This was their armor, so that they not only protected themselves against the poisonous villain, Arium and his great followers, but also confidently strengthened themselves and finally overcame him.
(26) For although all heretics know how to adorn their lies and errors with the Scriptures, and thereby make a mirror image of the people, so that they think it is all truth, and soon do noticeable great harm; "for their word," says St. Paul, "eats away like cancer," nevertheless their foolishness cannot last long, it must come to light in time. Cause, they let God's word go, or interpret it according to their liking, that it must mean to them what they want. In sum, they take on something special, invent their own faith without God's word, and form or shape a special God for themselves: not as the Scriptures paint him, but according to their thoughts. Let him then accept their doctrine and life as holy and divine alone. What others teach and do, if they had ten times the Scripture for themselves, it must be wrong and sin. In time, Christians will realize this and beware of them.
(27) These are the ones whom the devil leads high in the air and puts on the pinnacle of the temple, saying to them, "Let yourself down," (2c).This is: "You are a highly enlightened man, gifted by God with great spiritual gifts, much more pious, learned and holy than all the others; as you think of God, it must be certain that you cannot lack it: therefore, because God has revealed this to you, you must not only keep it to yourself, but also communicate it to others. This devilish hopefulness then makes them sure and presumptuous, so that without fear of God and without command they spew out their own slobber and pour it out to the people, that is, teach something new,
without and against God's word. This is called "tempting God" and wanting to fly in the air without feathers. Nothing else can follow afterwards, but to fall down in the devil's name and to break the neck.
(28) Therefore all heretics, when they rely on their own thoughts, or turn their noses at the Scriptures so that they rhyme with their lies, do no differently than if I or another were to cross the Rhine without a bridge, and say: I will believe and trust in God, I have His word that His angels will keep me safe, so that I will not drown. No, here you have no command to: so the way, on which the angels are to keep you, does not go through the water, but over the bridge. If you fall over it and are drowned, it will serve you right, for you have tempted God.
(29) This is an art, not of flesh and blood, but of the Holy Spirit, that one may discern the Word of God rightly and surely, and see whether it is rightly or wrongly conducted. For the devil also knows the art, and proves it in the highest master, Christ himself. For this reason, you should not soon be frightened when the heretics and heretical spirits boast about it: Here Scripture, here God's word etc.; but rather: hold Scripture against Scripture, as Christ does here. For the very heretics themselves, who are the most vehement enemies of the Word and persecute it the most, act as if they wanted to help promote and handle it. To them one must answer, if they make use of the Scriptures and adorn their lies with them: No, I do not turn to this alone, that you say that you have God's word for yourself; for one must also see that one does not tempt God. And if it were already God's word for you to help yourself, you might have done something about it or to it. Therefore, let it be seen whether it is the opinion of the Holy Spirit and whether you conduct it correctly; for our Lord God will not be angry with me if I do not accept His word as you conduct and interpret it. For the devil and all heretics, even though they adorn themselves with God's word, still conduct it wrongly. Therefore my Lord Christ has warned me both with his example and otherwise against it etc.
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(30) But, as I said, it is the art and gift of the Holy Spirit to resist false doctrine; as the holy bishops and other Christians by the Holy Spirit with the word of God have resisted the devil and his apostles, the heretics. It is true that many are deceived and seduced by their hypocrisy and lies, which they boast of for holiness and truth: but on the other hand, there have always been those who have recognized the glittering devil and have not allowed themselves to be moved by his apostles' high art and wisdom; but have noticed that it is all hypocrisy and deception, even if they adorn themselves with the Scriptures and God's name.
(31) Let this be said of the other time when the white and angelic devil challenged Christianity through heresy, and the
poor conscience miserably shattered and driven mad. And no wonder. For how should the common man, who is not particularly instructed in God's Word, defend himself when he hears the great titles: God's Word, God's Name, God's Glory etc.? Therefore, God must help here especially through pious and faithful preachers, or through special infusion of the Holy Spirit to preserve His own; otherwise there is neither help nor counsel. Nevertheless, Christianity has endured and overcome such harmful and perilous times, that it has remained to this day; and both through God's Word and pious preachers our faith has been preserved, that Jesus Christ is true God from the Father in eternity and true man born in time of Mary of virgins.
2.Sermon
The second sermon.
The third time of Christianity has been called the time of the Antichrist. This was supposed to be the basic soup, when the devil would completely knock the bottom out of the barrel: and is no longer a black devil, like the first one; nor the other clever devil, who disputes from the Scriptures; but quite a divine, majestic devil, who goes out badly, as if he were God himself: "Fall down before me, and worship me, and I will give you kingdoms for the whole world. This has been the last lamentation in Christendom: after the dear fathers, who had beaten the mischievous devil in the heretics, had laid down their heads, and the people had grown tired of bickering and fighting over the Scriptures, they had then fallen away from the Scriptures altogether, had left them lying around, and each one had taught and believed what seemed good to him. Then the divine devil comes through his end-Christ, as if he wanted to advise Christianity and help it to get on its feet, after it has gotten peace and rest from both tyrants and heretics, leaves it unchallenged with the Scriptures, and takes an outward regiment from his own head, arranges various worship services, and
makes such an appearance, as if it were a delicious divine thing; then he goes on, says and commands whatever he wants, without word and reason of the Scriptures; and yet everything under God's name. For here he was to exalt and exalt himself, as St. Paul prophesies of him in 2 Thess. 2, 4, over everything that is called God, or worship, and to sit down in the temple of God, that is, in Christendom, and pretend that he is God. With such a splendid divine appearance he tore in and hung emperors, kings and all the world on himself, and finally brought it about that one had to consider everything as a divine thing and worship what he only thought, and no one asked whether it was also God's word and according to the Scriptures.
(2) This is the last and most horrible time, when Christianity has almost been completely destroyed; Christ himself says Luc. 18:8: "When the Son of Man comes, do you think that he will also find faith on earth? As if to say, "The last days will be so terrible and dangerous that both word and faith will perish and be extinguished, so that no one will be able to find faith on earth.
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No Christian is to be seen, and everyone will teach, believe, worship and do as he sees fit and thinks good. As it has happened for nine hundred years, no one has preached or written against the blasphemous abominations and idolatries of the pope.
For has this not been an abominable error and an impudent lie, that the most pious of the pope's servants, the holy monks, have persuaded people that if they were buried in a cap after their death, they would have forgiveness of sin and lead from their mouths up to heaven? Yes, to the abyss of hell. There neither God's word of Christ's suffering and resurrection for our sake nor faith is remembered with a word. Yes, they made Christ into a judge and cane-master, and directed us to the dear God-bearer Mary and other saints, as if they were our mediators and intercessors, who would represent us against God and obtain grace; when such an office and honor the Scriptures ascribe to Christ alone. As, Rom. 8, 34: "Christ sits at the right hand of God and represents us", Rom. 3, 25: "God has presented Christ to us as the seat of grace"; Joh. 3, 16: "Thus God has loved the world" etc.
These and such comforting sayings of Christ, of which the Bible is full, the antichristic crowd, no doubt out of God's special wrath for the sake of the shameful ingratitude of the world, did not have to see, much less understand and preach to others; but instead plague the poor afflicted consciences with their blasphemous and fabricated lies about indulgences, calling on saints, pilgrimages, and what is more of the innumerable filth and filth that they cannot deny. For even today there are prayers, hymns and their books that testify to this, in which they have taught blasphemously against Christ and with great destruction of the wretched consciences: Let it be true that in baptism original sin is forgiven through the merit and suffering of Christ; but whatever sins occur after baptism, the suffering of Christ does not help, but we ourselves must do enough by our works etc. This they have taught; and for the sign of it
The great cathedral churches and monasteries, which were all founded on it, are still before my eyes; otherwise, I think, they should deny it. I will keep silent about the other blasphemous abominations, about shouting out the Jubilee, about selling indulgences, about redeeming souls from purgatory etc.
(5) Therefore I say that this is the true divine devil, who has wrought lies and humanity against the truth and God's word, disbelief against faith, and all kinds of idolatry against the right worship of God, by invoking the saints and other devil's filth without measure. The world is so full of monasteries and convents that almost no corner is empty. So their books are also available without any number, so that they have driven such poison into the whole world. It is well known how the devil's apostle, the pope, has interpreted the indulgence stuff everywhere and boasted: He has the merit of all the saints in his box and may distribute it as and to whom he pleases. May God punish you with your distribution! Thus the arch-villain has reversed everything: he has made a tyrant out of Christ, and has attributed to the saints, yes, to his false, forged lies, that which belongs to Christ alone.
Such blasphemous lies have not only been accepted with all will and great devotion, but also bought for great money and goods and worshipped as vain sanctity. And this immeasurable damage, that by such abominations so many innumerable souls have been so miserably seduced and murdered, is all due to the pope together with his chosen people, the monks, who have helped so faithfully (as I also did, unfortunately, in former times), who sold their good works and other merits to the people and thereby assured them of eternal life. But if their works and merits were too little, they could recover them by the intercession and merit of the saints in heaven, which the holy father, the pope, as I said, had the power to distribute. Thus they have taught, and that everyone may know it, and have written the world full of books about it, and have thereby made as many saints or beatifics as there are saints in heaven; indeed, they have also raised them up to be healers, who out of all adversity have been able to save.
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who may never have been born. For I would not like to swear that St. George and St. Christopher would ever come on earth.
- Through such horrible blasphemy of the papal filth and vermin, dear Christianity has been so miserably deceived and corrupted that instead of pure doctrine and faith, it has accepted vain error and lies, and thus has completely lost sight of the Lord Jesus Christ, and has thought and thought nothing else of Him, except that He is our accuser before God the Father; when He is the only Savior, Comforter, Mediator and High Priest between God and man. That is, I mean, the devil raised up and worshipped for GOD etc. Therefore, this last time, as Paul also calls it, is the most dangerous one, because the pope has suppressed God's word or even interpreted it to his liking, and thus taught and preached without, even against, God's word, which only seemed good to him. Just as the devil, his master, also did with Christ, he finally held no scripture or God's word against him, but spoke evil: "Fall down before me and worship me, and I will give you all the kingdoms of the world. etc.
(8) But the high majestic devil sought with this swift grasp, which he also found at last. For when he saw that he could not break off anything from Christianity first by the cross, that is, by famine, murder, etc., and then by the heretics, who falsified the Scriptures and led them unjustly, he could not do anything special against them: "Wait," he thought, "if I cannot win you by the cross and the word, then I will try it with honor, goods and money, and give you so much that you should forget the Scriptures. This approach worked best for him. For in this way he has finally brought it about that the pope, cardinals and bishops have seized the worldly kingdom and let Christ go with his word, and in the end have become such mighty lords that the emperor, to whom both Christ and the apostles, as the highest majesty on earth, subjected everyone according to body and goods, had to kiss the feet of their rat king, the infernal father.
(9) What the black devil with the sword and the angelic one with the book or writing could not accomplish, the God of this world has finally accomplished by saying: If you fall down before me and worship me, I will give you all these things, for they are mine. This is the divine devil who wants to be worshipped. But then he is worshipped when, instead of the Gospel, faith and the commandments of God, one teaches and preaches, as I said, lies, monastic rules, commandments of men, decrees and statutes; as the pope has done with his ungodly ones, pretending that everything he teaches and commands is God's word; and saying that those who hold such his teaching and commandments to be right and divine are the right church alone, but those who contradict him are heretics and damned people. Thus the pope worshipped the devil, and in return received the world's honor, goods, gold, riches and power over emperors, kings, princes and lords, and in addition received the name and title that he was the most holy. Those whom he has blessed and made saints, they must be; those whom he has cursed and condemned, they must be taken for such: and what he has done must be called all right and well done, if he has played with the emperors, kings, etc. to his liking, deposed them, murdered them, or expelled one by the other against all right and equity. Still no one has been allowed to punish it, otherwise he has not wanted to be cursed by him and handed over to the devil for his own; yes, that is probably more. In spite of a prince or a king who could have harmed his smeared one.
(10) Such authority that he is the highest and holiest on earth, as he boasts, he has only because he fell down before Satan and worshipped him. For is it not worshipping Satan to hold the doctrine of the devil higher and holier than the word of God, and on the other hand to falsify, blaspheme, deny, and persecute the word of God as the worst heresy, and to hold for devils' children and condemn those who teach and honor it? etc. I mean that God is cast out of his throne, and the devil is put in his place and worshipped for God.
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This is the basic soup and the last abomination, so that Christianity should be plagued before the last day, from which no one can save them, but the one man, Christ. The pious, God-fearing Emperor Constantinus avoided the black devil, as he brought peace and tranquility to the Christians before the tyrants and provided for the church servants. After that, when the light angelic devil had for a long time armored and martyred Christendom with his heretics, our Lord God gave again some pious Christian emperors, as Theodosium, Arcadium, Honorium, who protected the Church against the Arians. But here, against the last and worst devil, no secular power will be able to protect or save. For, as John Revelation 13:1 ff. says, the dragon has given his power, his throne and great authority to the beast that has seven heads and ten horns. This happened when the pope took Carolum Magnum, and through him all the emperors who came after him, so that they had to do his bidding and recognize him as their overlord. Therefore, the church will have no other patron to protect it against the devil and Antichrist and to deliver it from its last constraint than the right patron, Christ, who says here: "Get thee out of my sight, Satan"; for thou art not the man to be worshipped. He it is of whom it is written, "Thou shalt worship GOD thy LORD, and him only shalt thou serve."
- and Christ, the right protector, has already laid hands on him; speaks through his church to the devil: "Lift yourself, Satan" etc. For the gospel, which now shines, pulls the majestic larva off the devil's face and the divine garment over his ears, and presents him naked, so that the Christians now know him rightly, and never think of him as God, but as the ugliest and most harmful devil. To this end, the Gospel also exposes the shame of its Babylonian whore, that all her fornication, that is, the Pabst's abomination and idolatry, murder, bloodshed, etc., is now freely judged and condemned publicly by the Word, which before one had to worship for holiness and approve for right. And now goes (God be praised in eternity!) the prophet
This is the full momentum of St. Paul's message when he speaks of the end of Christ in 2 Thess. 2, 7. 8: "The wicked will not be revealed, but he who is now holding it up will be removed first. Then the Lord will kill him with the spirit of his mouth" etc.
- now such things go. For the end of Christ in the hearts of the faithful will be weakened and destroyed, not by the sword or by human force (for as Daniel also says, he shall be broken without hand), but as it is written in the 8th Psalm, v. 3: "by the mouth of young children and babes. These are the warriors who will do the burnt harm to the great king of the wasps and sow it along with all his bumblebees. Although they are not regarded as such, and are most certainly despised as lowly and simple-minded people who cannot count four. But in time it will be known (although it is already apparent, if one would only see it) that they have done more with their weakness and foolishness than the whole world would have been able to do with all its wisdom and power; and yet they do not make a fist, much less a sword; but open their mouths badly, preach the gospel, which does not speak of monk's caps, pilgrimages, calling on saints, soul monks, etc., as the end-christ preaches, which is the preaching of the end-christ, but of Christ, that he is the only lawgiver, bearer of sins, eater of death, and murderer of devils. Whoever does not adhere to him will never be helped by these insurmountable enemies, if he already has the work, suffering and merit of all the saints of God (much less of all the saints of the pope) for himself.
(14) So today the little group, Christianity, following their Lord and Master Christ, says to the devil, "Arise, Satan, for it is written: You shall worship God, your Lord, and serve Him alone"; that is, it deals with God's word, drives and sharpens it without ceasing with reading, teaching, preaching, punishing, admonishing, comforting etc. And thereby so much is established in the elect that they henceforth do not rely on any self-chosen works or worship, they are called and shine as beautifully as they may; but rely solely on God's causeless grace and mercy, in
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We know that God alone, as the right and only Lord, deserves the honor of being worshipped and served. But what worshiping and serving God alone is, is said elsewhere and would be too long to discuss now. By this way the wicked is killed with the breath of the LORD's mouth, that is, by the oral word that his servants (to whom he gives mouth and wisdom and calls his mouth, Jer. 11, 6. 5, 14.); they create the benefit that the Christians no longer keep anything of the laws and commandments of the end of Christ, which he has now praised and exalted above God's word for several hundred years; but he, along with all his abominations and devil's filth, is swept clean out of their hearts, struck them completely dead, buried and buried, so that he does not move, much less can frighten them with his cruel lightning and thunder.
(15) This, I say, is going on now and will continue until the blessed hour of our final redemption comes, for which we are waiting. Of which Paul further says in the place mentioned, "The Lord will make an end of him by the appearing of his future." We hope, all of us who have Christ's mind, that the same comforting and joyful appearance of the glory of the great God and our Savior Jesus Christ (who is now weak, poor and despised, and is still being mocked, scorned, scourged, crucified and killed in his own people the longer the more) will be near the door, and will put an end to the innumerable abominations of the accursed papacy. In which appearance Christ, our life and hope, can prove and show himself, as we now believe and preach about him. Namely, he will deliver us from all sorrow and misery, which we both must bear and endure in body and soul for the sake of the confession of his holy word and holy name from the evil, wicked world, from its father, the devil, and from the end-Christ, who causes nothing but sin and brings about vain destruction.
- these our enemies, yes, his own enemies, along with the law, sin and death, which our
He will put our consciences under his feet, so that they will have to leave us satisfied for eternity. For as he hath trodden under foot the law, and sin, and death, and hath overcome them for his own person, that they should henceforth do him no hurt: so shall he also in that day wear them out together, and destroy them for all his kingdom. Although he has already begun this through his suffering and resurrection, our redemption is not yet completed as it should be. For the devil will not cease to terrify, afflict, torment and afflict Christianity through error and the tyranny of the world, and then also through the law, sin and death, until Christ comes and puts an end to it at the last day. Therefore St. Paul says Rom. 8, 23. 24: "We are saved, but in hope. Therefore we, who have the firstfruits of the Spirit, long for the adoption of children, and wait for the redemption of our bodies.
This redemption we will fully receive on that day, when, as St. Paul says 1 Cor. 15:56, 57.The law will lose its power and sin its sting, and death will be conquered in victory; since our Lord Christ will also repay those who did not know him and were not obedient to the gospel, and who harmed his Christianity with cunning and violence, and let vengeance pass over them, so that they must suffer torment, namely, eternal damnation. Again, to us who have believed in him here, who have confessed his name before the world and therefore suffered all kinds of tribulation and misfortune, together with all the saints and believers from the beginning of the world, he will give rest and glorious, unspeakable joy, and eternal life and blessedness. Therefore, we should not be afraid of this blessed day, when we will finally be delivered from all misfortune and everything will be restored, but await it with a joyful heart and an erect head. May Christ, our Lord, give us this, for he comes quickly and does not remain outside for long.
- although under the papacy, before this time, when the dear god has again provided us with
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gifted with the Gospel, Christianity has for a long time had no pure public preaching from God's Word of faith in Christ as the only Redeemer, Mediator and Comforter of the human race; but only the Pabst's deception and lies of pilgrimages, indulgences, masses for souls, saints' services etc. The pope's deception and lies of pilgrimages, indulgences, masses for the saints, saintly services, etc., have reigned mightily in all churches, and have been so diligently presented to the people that in the end everyone has fallen away from the faith, relying on such hypocrisies and false services: nevertheless, in the midst of such horrible error and darkness, our dear God has miraculously preserved many people in the right faith, even revealing it in part on their deathbed. As St. Bernard was said to have given much cause by his writing to elevate the precious Virgin Mary so high in Christendom, and to attribute to her that which is due to Christ, her Son, alone etc.He also thought much of the monastic life, and in addition lived so chastely, purely, chastely and moderately, and his body with the rest of the fasting was so violently broken and hurt, that, as it is written, at last his breath smelled so badly, that one could not well stay around him; if he had been a pious monk, he had been one: But now that he should die, he does not forget his good works and holy life alone, for he saw well that he could not stand before God by them; but lifts up and says: I have spent my life in evil, but I take comfort in the fact that my Lord Christ has the kingdom of heaven by two rights: first, as a natural heir and son of God, so I do not desire it; second, he has it through his merit, innocent suffering and death; according to this right I desire it, because he did not die for himself, but for me and all sinners.
(19) Yes, dear Bernard, if you had died in your cap, without this confidence in the Lord Christ, you would have gone to the devil; but this is what God is calling you to say through the Holy Spirit at this very hour, that Christ died for you and acquired heaven for you through his death. In this way, whether God wills it, many spiritual (as they called it) persons become,
Many laymen have also been preserved on their deathbeds, who have abandoned the pope's doctrine of indulgences, outward holiness, etc. when the right traits have gone, and have put their heart and trust badly in Christ's death and merit. And what has been preserved in the papacy has been preserved in this way secretly through the Holy Spirit alone. Because of public preaching and the Pabst's regiment it has remained well etc. Therefore the apostles call this last time of the Antichrist time. For they saw by the Spirit that nothing of Christ would remain in the church but the bad name, and that the Antichrist alone would have the reign; as has happened until now.
(20) Since after such protracted sorrow Christ is recognized again through His gospel, we should be heartily grateful to God for His unspeakable grace, and confidently resist the devil and the end-Christ, saying with Christ, "Arise, Satan. For because you pretend your own thing apart from and without holy scripture, and yet want to have it held higher than God's word, I will not hear you in any way. For it is written, "You shall worship God your Lord and serve Him alone." In short, I will not know of any other worship on earth, however holy it may seem or be, but of the one called worshiping God the Lord and serving Him alone.
(21) Therefore, when it rained vain popes, cardinals, and bishops, and they all preached of the greatest and most delicious services, and confirmed them with miraculous deeds: because they cannot hear, much less believe and preach this thing, that Jesus Christ alone was made for us by God the Father for righteousness, wisdom, sanctification, and redemption, 1 Cor. 1:30; but call it error, and despise and condemn all who teach or confess it as heretics: then all their doctrine is a lie and deceit in the abyss, and they and they are cursed and damned for eternity. Therefore, beware of their lies, and know of no other worship or service, but to worship and serve God the Lord alone.
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- Therefore, because they blaspheme the dear holy gospel of our Lord and Savior Jesus Christ so horribly and condemn it as a doctrine of the devil, and want to have us, who teach it and confess it, freely dead without all interrogation and responsibility, and want to have their devil's filth shortly and well recognized and kept as right and holy, as before, and never have erred, even in the slightest thing: So we, poor little bunch, will again join together in praying, teaching and exhorting, and (whether God wills it) will make the devil and his end-Christ and great followers more and more dull, until the blessed day of the appearing of our Lord and King Christ comes, when he will finally deliver us from the majestic devil and his end-Christ's reign.
(23) These are the three pieces or temptations which our Lord Christ suffered and overcame first from the devil himself, and after him the holy Christian church. I hope it is almost at an end, because Christ, the Sun of Righteousness, shines again and the arch-villain is now already revealed, that the infernal Satan is known and not worshipped everywhere as before; and now there is no more to wait for, but that the same, our Lord Christ Himself, by His glorious future, destroys him completely with all his followers. For as I have said, in this last time there is no longer any hope that this devil of the end of Christ will be overthrown and that Christianity will be
The end-Christ must himself have committed the highest power on earth, to which the kingdoms of the world are committed to him. And although one or more princes and lords hold to the gospel against the pope, so that a small group of Christianity is kept under its protection and umbrella (as God has now given us pious princes and lords), there still remains on that side the great multitude and the greatest power, who worship this devil, and he is thus worthwhile to them, so that he keeps them as friends. Therefore, there is no other help nor salvation here, except that the Lord Christ himself mightily intervene as the supreme emperor and lord, and out of his divine power and might finally say to him: "Lift yourself up, Satan" etc. For this is a word of power, so that he may strip the devil of his divine form and larva of majesty and uncover him, so that he may be recognized as Satan from hell. But soon after that, he too will be called to depart and cease, so that he will be overthrown from the throne of majesty and will no longer have to challenge Christianity, but will be worshipped and served by God alone for eternity. May he himself, our dear Lord Christ, grant that it may soon come to pass, as we, together with all Christians, pray and wait daily. Amen.
XI. The man born blind; Joh.
XI.
*Sermon of the man born blind. )
Joh. 9.
And JEsus passed by, and saw one that was born blind. And his disciples asked him, saying: Master, who sinned, this man, or his parents, that he was born blind? Jesus answered, "Neither this man nor his parents sinned, but that the works of God might be revealed in him. I must work the works of him that sent me, as long as it is day; there cometh -
*This and the following sermon are taken from a written copy first in the Hallische Theil and from there in Walch's edition. D. Red.
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the night, since no one can work. While I am in the world, I am the light of the world. When he had said these things, he spat on the ground, and made a dung of the spittle, and put the dung upon the eyes of the blind man, and said unto him, Go unto the pool of Siloam, and wash. So he went and washed, and came to see. The neighbors, and those who had seen him before that he was a beggar, said: Is not this he that sat and begged? Some said: It is he. But some said, He is like him. But he himself said: It is I. Then said they unto him, How are thine eyes open? And he answered and said, The man whose name is Jesus made a dung, and put it upon mine eyes, and said, Go unto the pool of Siloam, and wash. And I went, and washed, and received my sight. Then they said unto him, Where is he? He said: I know not. Then they brought him to the Pharisees, who was blind. (Now it was the Sabbath, when Jesus made the dung, and opened his eyes.) And they asked him again, and the Pharisees also, how he had received his sight? And he said to them: He put dung on my eyes, and I washed, and now I see. Then said some of the Pharisees, Man is not of God, because he keepeth not the sabbath. But the others said: How can a sinful man do such signs? And there was dissension among them. They said again to the blind man: What sayest thou of him, that he hath opened thine eyes? And he said, He is a prophet. The Jews did not believe that he had been blind and had received sight, until they called the parents of the one who had received sight and asked them, saying: Is this your son, whom you say was born blind? how then is he now seeing? His parents answered them and said: We know that this is our son, and that he was born blind; but how he now sees, we know not; neither do we know who opened his eyes. He is old enough, ask him, let him speak for himself. This is what his parents said, because they were afraid of the Jews. For the Jews had already united, if anyone confessed him to be a Christian, that he would be put under ban. Therefore his parents said, "He is old enough; ask him. Then they called again to the man who had been blind, and said to him, "Give glory to God; we know that this man is a sinner. He answered and said: Is he a sinner, I know not; one thing I know, that I was blind, and now I see. They said to him again, "What did he do to you? How did he open your eyes? He answered them: I have told you now; have ye not heard? what will ye hear again? will ye also become his disciples? Then they cursed him and said: You are his disciple, but we are Moses' disciples. We know that God spake unto Moses: but this we know not from whence he is. The man answered and said to them: This is a strange thing, that ye know not whence he is; and he hath opened mine eyes. Now we know that God heareth not sinners: but if any man fear God, and do his will, he heareth him. From the beginning of the world it has not been heard that anyone has opened the eyes of a born blind man. If he were not from God, he could do nothing. They answered and said to him, "You were born completely in sin, and you teach us? And they cast him out. And it came to pass before JEsum that they had cast him out. And when he found him, he said unto him, Believest thou on the Son of God? And he answered and said, Lord, which is he, that I might believe on him? And JEsus said unto him, Thou hast seen him, and he that speaketh with thee is he. And he said, Lord, I believe; and worshipped him. And JEsus said: I am come to judgment into this world, that they which see not might see, and they which see might be made blind. And some of the Pharisees which were with him heard these things, and said unto him, Are we blind also? Jesus said to them: If ye were blind, ye had no sin: but now ye say, we have sight, let your sin remain.
You know well, dear friends of Christ, that I cannot preach much, and therefore I will preach a foolish sermon; for I am a fool: that I thank God. Therefore I must also have foolish disciples. And whoever does not want to be a fool may plug his ears. This gospel compels me to do so. For you hear that Christ does not act differently in this gospel than with the blind; Christ also decides that all who see are blind and all wise men are blind.
and wise are fools. These are Christ's words. If I said this, I would be called a new prophet, but Christ will not lie.
2 Now hear what St. Augustine says in his interpretation of this gospel, saying, "All that Christ has done are works and words: Works in that they are done and spent by Christ; words because they indicate and indicate something. Now this is a story that-
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because the blind man has received his sight. They are also words; for they signify every man born of Adam. For we are all blind, and our light and enlightenment is from one Christ alone, our faithful God.
3 To divide this work and word belongs to an enlightened reason. For how many have seen this work, but not known its meaning? They have seen it as a work, but the word, the meaning, has been hidden from them. But if they had known it, they would undoubtedly have said: O I am much more blind than he is. And this is the right mind.
(4) And so it is to this day, that there are many who appear before the world in great power, art, wisdom, godliness, holiness, chastity, purity, and the like. But this is certain, that this is always decreed, that with the mighty there is a reprobate, with the wise a fool, with the pious an unpious, with the holy an unholy, with the healthy a sick, with the beautiful an abominable, etc. So now look at all the human race, and you will find rich and poor, beautiful and horrible, merry and unmerry, joy and sorrow, art and folly, wisdom and foolishness, piety and wickedness, and whatever they may be called, crooked and bad, high and low etc. And this is not without cause, that God will thus, by his ineffable wisdom, cast down the rule of the worthy and prudent.
(5) Therefore, let each one who is gifted with these gifts, whether much or little, be careful not to look at himself, but at his neighbor who does not have the gift; then he will say: Oh dear God, I am learned or pious etc., but before God I am unlearned and full of sin, as this is my brother. And then man will find himself right, as he is right in himself. For there is a certain rule exposed by GOD: Everything that is high and exalted among men, that is heedless and an abomination with God. Isaiah Cap. 11, 3. 4. writes: GOD says He does not judge by the face of the eyes or
according to the hearing of the ears, but a righteous judgment will he pronounce. Whether he should say, A man, after he is a man, judgeth not further than he seeth and heareth. So, if he sees a rich, powerful, beautiful, pious etc., he calls him as he sees him. If he hears something funny, or sweet, lovely, he calls it so. But GOD reverses all this: Everything that we call beautiful, funny, rich etc., he calls poor, sick, weak, incapable.
(6) Let every man therefore, if he hath grace or gift from God, learn that he may not look at himself, but see what his neighbor is like, and be reflected in him. So he must certainly say: "Oh, God has hung a mirror before my eyes, and a book from which I shall learn to recognize myself! Oh God, I see well now, what my brother is by heart, I am within. So learn to recognize yourself and not to exalt yourself. So it is decided, no one can pass by. For in all the words and works of Christ we see nothing but pure humility.
7 So it also happened in this gospel. The blind man was a sign of the blindness that was hidden in their heart. From this it follows that the words of Augustine are true, that the works of Christ are words, and again the words are works etc. Therefore the Lord concludes in the end of this Gospel, when they said, the separated and spiritual Jews, "Ei, are we also blind?" Those who are blind see and are without sin. "But because ye say that ye see, ye are blind, and sin abideth in you." Behold, what a perverse judgment is this of Christ.
(8) This is how it should be understood with all the gifts a person may have. Those who seem to be learned are unlearned before God; and whoever does not know this will stand very badly in the judgment of God. Thus says St. Paul to the Philippians Cap. 2, 6, 7, 8: "Dear brothers, you should find yourselves, just as Christ was found, who did not exalt himself in the form of God, so that he might be like the Father. But he has exinanied himself, reduced himself entirely, assumed the form and likeness of a servant, and is
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was found in all measure and manner a man, and like unto a man, even so that he died in obedience to his Father. Take note, dear friends of Christ, what a perfectly profound word this is. We are all to be equal. For he does not say, a bad man, but one in whom is the form of God, as there is power, honor, justice, wisdom, piety, chastity, who has never done evil, who is full of all virtue, even after humanity, who wanted to be like us, not like God; not like Lucifer, who wanted to take hold of God's image; not even like the hopeful, who look down on their neighbor, so that they can hardly recognize him, as the locusts. So Christ did not do, he took off the form of God, and was found in the form of man, in the flesh of sins, although he never sinned, nor could he sin. Therefore he became a fool, a mockery, a scorn, a scorn of all people, bore all our misfortunes, and in him were found all the titles of our poverty. And this he did, that we might freely follow him.
(9) If then the opinion is: Whoever finds in himself the form of God, that is, the title of the gifts, as said above, does not rise, but throws himself down, and completely believes that he is the least in all the world. And this must be done, if he is to go to heaven in any other way, whether by will or against his will. So his works are words. Therefore he says rightly: Qui non videt mysteria Dei, coecus est. Igitur hic coecus non vere, sed figura coeci, qui intus est in anima; that is, He who does not see and know God's hidden holiness is blind; and therefore this one in this gospel is only a figure of the other blindness that happens in the soul.
Now why all this is said and from where it comes, says Augustine, is from the transgression of Ade, to whom the devil said Gen. 3, 5: "Your eyes will be opened, recognize evil and good as like God. O wicked, mischievous and treacherous one! Behold, he wants to lead them into the form of God, therefore he says: "Your eyes will open", that is, they will become blind.
Earlier their eyes were closed, but after the fall they are opened.
(11) From this it follows, as the wise, sharp schoolmaster Origen teaches, that there are two kinds of eyes of man, his own eyes and God's eyes. Now both our eyes, inward and outward, are God's eyes; indeed, all our members, and all that is in us, are instruments and tools of God, and are not ours if they are governed by God; but then they are ours if we are abandoned by God. This is the eye that scandalizes and angers us; we are to dig it out, as Christ says, and cast it from us. This is why we prefer to see what is beautiful, clean, shapely, rather than gold or silver; rather a young Gretha or a young Hansen than an old woman or an old Hansen. And this is the mousetrap that deceives our senses, as it is written in the Genesis of Adam. So our eyes are opened, that is, we have become completely blind, so that we regard appearances, as now said, as good, and consider poverty, deformity etc. as evil. This the devil has taught us, whose eyes are also.
012 But Christ came to teach these eyes to do, and to take away blindness; that we should make no difference between young and old, fair and foul; etc. but that it should be alike, wise man and fool, wise man and fool, male and female; and that it should be enough that he should be one of our blood and flesh, one common body among all. And to this belongs a beautiful, keen, and well-practiced reason. Christ does not consider this, because he gives children and honor to an old uncreated woman, as is clearly shown in Rachel and Leah, rather than to a beautiful woman. It is equal to him, in which he lets his work shine. So God says Isa. 29, 14: "I will drive out the wisdom of the wise, and the prudence of the prudent will I reject." Isaiah says, "I will choose for Myself that which they mock, despising." St. Paul 1 Cor. 1, 27. also says: "So is the call of God, to receive the sick, and the foolish, that he may confound and shame the prudent."
- because Christ does this, and
1310 L. 1". K-Iv. From the blindborn. W. XII. I7V7-I7IV. 1311
He takes away everything that we desire and gives everything that annoys us. This is what Christ practiced and proved. God became man, as said above; in his last days we find that we esteem the worst evil, dying an ignominious death; if we look at his whole life, we find nothing that he would have accepted anything that would be good in the sight of the world. He once rode into Jerusalem with great honor, and bittered his joy with pain. Now this is the noblest thing that God has, death and dying; this He accepts with love and hearty cheerful will, out of obedience to the Father. This we flee, and esteem life more noble than death. He embraces sweetness, gives his life for death; and just as he is now to enter the throne of glory and reign with the Father forever, he must, and willingly does, die on the cross, forsaking life and embracing death.
14 Now Christ has done this. Defy him, and every one that would enter into heaven, lest he should follow him. And this is the true sanctuary, of which the prophet says, In reliquiis tuis praeparabis vultum eorum: "In thy sanctuary," or in thy testament, which is in the cross, "thou preparest their faces." And this is so holy and so high that it cannot be placed in any monstrance, in any silver or gold. It is not wood, stone, none, which he has touched, but the cross, which he sends to his pious children. To this sanctuary, all goldsmiths cannot make a vessel in which they would like to seal it. It wants to have a reasonable, living, eternal monstrance. For the sanctuary is alive, as the soul of man. Therefore, it is the inward sanctity that we should seek, and not that which is by heart. Although the legs of the saints should be set in silver. It is also good and well done. For the sake of the infants, one may allow many things, such as images and the like, which one must forbid to another.
(15) Therefore let them that are of high degree esteem this thing small, and lift up their eyes higher. For Christ will
bring them a better thing at the door, which they may find in all the world. For he will send them adversity, affliction, anguish, sorrow, distress, poverty, displeasure, etc., he will send you sickness; and the devil at the end of your life, at the last hardships, he will challenge you without ceasing, and frighten you so severely that you must exactly despair. Yes, he will bring it so close to you that he will smite you and say mockingly: "Yes, dear fellow, you do what you want, then you are mine; and he will have to hear with Christ the mockery of Matth. 27, 40: "Yes, if he is now the Son of God, then he will now come down from the cross. So he will read the text and do all this with defiance. For let every man take heed what is pleasing to God, so that he may cheerfully say, "Oh, my dear God, I believe it completely, you are sending this to me. Welcome me, dear sanctuary; I thank you, my pious God, that you consider me worthy of that which has been most precious to you in your life. Oh my dear faithful Christ, help me, I will accept it boldly and follow you freely behind with surrender of my will. And soon all the power of the devil lies down.
This is the noblest sanctuary, quod obviis ulnis et osculis debemus accipere, which we are to receive sweetly with thanksgiving. For the sanctuary God Himself has sanctified and blessed with His noblest will and His Father's good pleasure. But now we see how our bishops and heads, God be praised, flee this sanctuary. If one takes something from them, or speaks too close to them, they throw everything down before they would let up. So far has childish devotion and holiness broken down that such a game is played with the banishing, and the little letters fly like bats for the sake of a small thing, and have the excuse: It is fair that we protect and contain Christ's and St. Peter's patrimony and inheritance; we do it for the sake of justice. O poor Christ! O wretched St. Peter! If you have no other inheritance than wood, stone, silver and gold, you are the most destitute.
17 Oh, the pious God wants this; as Isaiah says at the last chapter v. 1. and
1312 L. 16, 1". II. Von dem Blindgeborne". W. XII, I7IV. I7II. 1313
also at the first v. 11. ff. It is all the work of his hands that he has made; therefore he has no need of our goods, says David and Job. Now if God sends this to us, we run back and flee from it: he would gladly give it to us, but we do not want it. Nor are we all worthy. It is a peculiar sign of God's pious children. He often gives it; so we do not know where to leave it. For it comes to this, that we think we see well, and are quite blind, that we call evil that which Christ calls good. Thus God the Father adorned His Son, when the bride says in Canticis (Hohel. 3, 11.): "Come out, daughters of Sion, and see your King," Christ, "in the crown and adornment, so that His mother adorned and crowned Him, on the day of His wedding and marriage, and in the day of the joy of His heart." This is when Christ should now receive the kingdom and power of the regiment, to be a king of kings, when he has the greatest honor, glory and joy in his heart, dying on the cross. We do not see this; therefore we have been called blind and senseless by Christ.
But we remain in our evil face and do not smell any difference. Augustine says: O! Christ says of the blind and of birth, thereby publicly indicating that we are of Adam's birth and that blindness is inherent in us by nature; and this blindness cannot be taken away by anyone except Christ. Here all who have something to do must lie down and be overcome.
from himself. For the blind man thought not how he should be made whole, when the text saith, It was never heard that a blind man should see. There must be despair in all that is ours. But those who say, Ei, I have done as much as I can, I have done enough, I hope God will give me grace; they put an iron wall between themselves and the grace of God. But if you feel in yourself: Ei, you want to call on God, ask, knock etc., then the grace is there before. Call to it then, and give thanks to God. For he who thus despairs in himself, grace cannot leave him. For He says in many places: "He gives grace to the humble, but denies it to the hopeful", Luc. 1, 51., 1 Petr. 5, 5. Now no one can have more than to give himself freely to God, to do as he pleases, and to despair of himself. And these turn it around, who say, "Well, I will wait until grace comes. Ah, you fool! If you feel that which is wrought in you, grace is already there; follow it, and you will run back. No longer stand and walk before you, God cannot suffer us to see, we. must be blind. For God is perfect in all creatures, in all angles, He is before you and behind you. Do you think that he sleeps on a box in heaven? He watches and has your guard and care. But as soon as Christ put the saliva on the blind man's eye, his will ran with it, desiring that which he had never thought of before, as the evangelist indicates. As for the saliva and the washing of the pool of Siloam, let us save it until another time etc.
** 1314 L. 16, 12.** About the resurrection of Lazari. W. XII, 1712. 1315
XII.
*Sermon about the resurrection of Lazari. )
John 11:1-46.
Now there lay sick one named Lazarus, of Bethany, in the town of Mary and her sister Martha. (Now Mary was the one who had anointed the Lord with ointments and dried his feet with her hair; the same brother Lazarus was sick). Then his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick. When JEsus heard this, he said, "The sickness is not for death, but for the glory of God, that the Son of God may be honored thereby. And JEsus loved Martham, and her sister, and Lazarum. When he heard that he was sick, he stayed two days in the place where he was. Afterward he saith unto his disciples, Let us return into Judea. And his disciples said unto him, Master, that time the Jews wished to stone thee, and thou wilt go thither again? Jesus answered, "Are there not twelve hours in the day? He that walketh by day stumbleth not: for he seeth the light of this world. But he that walketh by night stumbleth: for there is no light in him. These things said he, and after that he saith unto them: Lazarus our friend sleepeth: but I go to awake him. Then said his disciples, Lord, if he sleep, it shall be better with him. But JEsus said of his death; but they thought that he spake of bodily sleep. Then said JEsus unto them plainly, Lazarus is dead; and I am glad for your sakes that I was not there, that ye might believe: but let us go unto him. Then said Thomas, which is called a twin, unto the disciples, Let us go with him, that we may die with him. Then came JEsus, and found him that he had been four days in the grave. (Now Bethany was near Jerusalem, by fifteen highways.) And many Jews were come to Martha and Mary, to comfort them concerning their brother. When Martha heard that Jesus was coming, she went out to meet him, but Mary stayed at home. Then said Martha unto JEsu, Lord, if thou hadst been here, my brother had not died: but I also know that whatsoever thou askest of GOD, GOD will give thee. JEsus saith unto her, Thy brother shall rise again. Martha saith unto him, I know well that he shall rise again in the resurrection at the last day. JEsus saith unto her: I am the resurrection and the life. He that believeth on me, though he were dead, yet shall he live. And whosoever liveth and believeth in me shall never die. Do you believe this? She said to him, "Lord, yes, I believe that you are the Christ, the Son of God, who has come into the world. And when she had said this, she went and called unto her sister Mary secretly, saying, The Master is here, and calleth unto thee. When she heard this, she arose in haste and came to him. For Jesus had not yet come into the village, but was still in the place where Martha had met him. The Jews that were with her in the house comforted her, and when they saw Mary arise in haste, and go out, they followed her, saying, She goeth unto the sepulchre, that she may weep there. And when Mary was come where JEsus was, and saw him, she fell at his feet, and said unto him, Lord, if thou hadst been here, my brother had not died. And when JEsus saw her weeping, and the Jews weeping also which came with her, he was moved in spirit, and grieved himself, saying, Where have ye laid him? And they said unto him, Lord, come and see. And JEsu's eyes went out. Then said the Jews, Behold, how he loved him! But some of them said: Could not he who opened the eyes of the blind man provide that he also should not die? And Jesus again was moved within himself, and came to the sepulchre. And there was a cleft, and a stone laid thereon. And JEsus said, Take away the stone. Martha, the sister of the deceased, said to him: Lord, he stinketh already: for he hath lain four days. JEsus saith unto her, Did I not tell thee, if thou shouldest believe, that thou shouldest behold the glory of GOD? Then they took down the stone where the dead man lay. And JEsus lifted up his eyes, and said, Father, I thank thee that thou hast heard me: but I know that thou hearest me always: but for the people which stand round about, I thank thee that thou hearest me.
*Held on the Friday after Lätare 1518.
1316 L. 16, 12-14. About the resurrection of Lazari. W. XII, I7I2-I715. 1317
I will tell them so that they will believe that you sent me. When he had said this, he cried with a loud voice, "Lazare, come out! And he that was dead came forth bound with graveclothes, both hand and foot, and his face covered with a facecloth. JEsus said to them: Unbind him, and let him go. Many of the Jews who came to Mary, seeing what Jesus had done, believed in him. And some of them went unto the Pharisees, and told them what Jesus had done.
Dear friends of Christ! I have told you the history of this Gospel, that you may form and well keep in your hearts how Christ our God, in all the Gospels through and through, even in all the Scriptures of the apostles and prophets, desires nothing else of us, but that we may have a sure and defiant heart and confidence in Him.
2 Augustine writes: One finds in Scripture three deaths that Christ restored to life: First, a virgin of twelve years, alone in the house, locked gate, and alone in the presence of the parents of the same virgins deceased and his secret disciples; secondly, the only son of the widow, who was carried out to the gate, in the presence of all the people; thirdly, Lazarus, of whom this Gospel tells us, was not raised by Christ in the house secretly or in the gate, but who had lain four days in the tomb, and in assembly of many Jews and near Jerusalem etc.
By these three deaths are understood, according to the teaching of St. Augustine, three kinds of sinners. The first are those who have died of the soul. When the temptation comes, the heart overcomes and takes over, and the consent to sin is closed in it. If a good will follows, the evil poison takes hold and kills the soul, submitting it to the devil. This is the maiden of twelve years, and they rise little from the trap. God also deals with them quite sweetly, calls them secretly, sends them an inward instruction of their heart, which they alone know and cannot get rid of, ties a broom and a rod for them to be punished, and they have to bear it with great sorrow.
4 The other dead means those who have fallen in works, that they must be carried, cannot walk by themselves. And these must have attention, otherwise they will be by heaviness of sins (for one draws to himself
the other, as St. Gregory says) completely pressed under. This is the coffin in which the dead man is carried.
5 Lazarus means those who are thus imprisoned in sin, and go freely over the entrenchment, get into a habit, which is changed into a nature, know no other way but to sin, stink and are buried in sin. This requires a lot of work. This is shown by the maiden that Christ took by the hand and immediately came to life, Matth. 9, 25. The young man also sat, but not as easily as the maiden. For Lucas writes Cap. 7, 14, that Christ first touched the coffin, and after that: "I say or command you, O young man, stand up"; this had to be done with a command. But in this story Christ looked up to heaven, and said John 11:41: "Father, I thank thee that thou hast heard me," and cried with a loud voice, v. 43: "Lazare, Lazare, come forth"; and he came forth, bound hands and feet, and also his face, and the apostles had to dissolve him. This is the grave and dungeon, the hardening of sin.
(6) One question: Since sin is understood through Lazarum and the other dead, how will the gospel stand, since the evangelist says from the speech of Martha, v. 3: "Lord, whom you love, is sick"? and v. 36.He loved him very much"; because Christ does not love the sinner, but the truth, as the Scripture says Ps. 45, 8: "You loved righteousness, and hated wickedness"; item Ps. 5, 5: "In my sight the sinner is disdained" etc.
- answer, dear man, to the saying Matth. 9, 13: I did not come for the sake of the righteous, but to make righteous what is unrighteous and sinful, and to lead the wicked to repentance. All human race was worthy of hatred. Nor has Chri-
1318 L. 16. 14-16. Of the resurrection of Lazari. W. XII, 1715-1717. 1319
stus loved. For if he had not loved us, he would not have come down from heaven. For the prophet says in the 14th Psalm, v. 3: "There is none found that hath done good, but one; they are all become useless and sinners," without Christ alone. So Christ loves sinners out of the commandment of the Father, whom he sent to comfort them. So the Father wants us to look at Christ's humanity and love him again; but so that we remember that he has done all this by command, according to the most noble good pleasure. Otherwise it is terrible to think of Christ. For power is given to the Father, wisdom to the Son, and goodness to the Holy Spirit, which we can never attain, but must despair of.
If we know that Christ came down from heaven and loved sinners out of obedience to the Father, then we will have a sincere approach to Christ and a firm hope in him; we will know that Christ is the true letter, the golden book in which we read; we will learn to see the will of the Father before our eyes. So Christ is the process to the Father, as St. Paul says Eph. 2, 14. John also testifies that Christ says Joh. 14, 6: "I am the way and the truth and the life." I am also the gate etc. Item: "No one comes to the Father except through me." Now we see that there is no nearer way to the Father than to love Christ, to hope and trust in Him, to do all good to Him, to know Him and praise Him. For so it is impossible that we should have a miserable, stupid, despondent conscience; in Christ it is refreshed and restored. So the Scripture says of sinners, "Sinners shall perish, and be destroyed as the dust." Thus sinners flee and know nowhere to stay; where the conscience does not hope and trust in God, it is terrified and trembles at the purity and righteousness of God, can have no confidence, flees, and yet can get nowhere until it catches Christ, the right gate and anchor. Yes, all wise men should learn Christ: but we go on and on in our name, with our understanding and reason, and do not see, nor do we ever take to heart how kind,
Sweetly and sweetly Christ dealt with the people; for the Father commended him thus. This is heartily pleasing to the devout soul, and gives the Father through the Son, Christ Jesus, all glory, praise and adulation. So God has nothing but the best, and this he shares with us, feeds us, carries us, waits for us etc. through his Son. So our heart is turned to follow Christ.
9 Peter and Paul, the two heads of the church, taught this way with great diligence, as did all the other apostles. First of all, the Father pleases them when they speak at many ends, Eph. 1:3: "Praise be to the Father, who has given us all heavenly gifts through Jesus Christ. Therefore, let no one dare to come to God, for through this bridge is the footpath that does not lead you astray. Christ says Jn 14:31: "All things whatsoever My Father commandeth Me, that do I"; item Jn 11:41, 42: "I thank Thee, O Father, that Thou hearest Me always; not for My sake, but for the sake of them which are here, that they may believe that Thou hast sent Me" when He speaks. When they see my works and love, and that you work them and command me to do them, they are one with you and recognize you through me and my works, from which your love, O Father, grows.
(10) This is the reason why Christ loves sinners, for his Father has so commended him. For the Father pours himself out with Christ in his grace. And all this serves that we may freely hope in Christ, fearlessly trusting in him.
(11) Forsake works as great as they are, prayers, songs, clamors, clamors. For surely no one will come to God through all these. It is also impossible. The heart must be well pleased in Christ and through Christ to the Father. It is completely lost if the heart is not purified. Everything must be serene, and freely leap boldly with sure confidence in God; that is what He wants from us.
But if we bring forth our work, let the devil wipe his ass on it, as he does. Let us learn from the gospel how to know Christ, how he deals so kindly with us.
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we will love him without a doubt and avoid sin. This is how we turn it around. Behold how kindly he draws our heart to himself, the pious God. He loves Lazarum, who was a sinner. Item, he bears the despondent faith of his disciples, when they said Joh. 11, 8: "O Lord, do not go to Jerusalem, they will kill you. He would have rejected all this if he had wanted to act with severity. Item: "His disciples said, v. 12, if Lazarus sleeps when you say, there is no need for you to go. Item: How were Mary Magdalene and Martha? Lord," they said in v. 21, "if you had been here, our brother would not have died. Item, they were all carnal, that they could not abstain from weeping, that the people went to them, consoling them because of the death of their brother; as the evangelist artificially describes it. From this we learn that they were all in unbelief and sin. Still we see how kindly the Lord deals with them, prays and weeps with them; and all this by the Father's command. This is the true book of art, from which we learn the will of the eternal Father.
013 Take heed therefore unto all them that have an evil conscience, that ye be not redeemed by these or those works. For you will be like one who works in the sand; the more he casts out, the more falls on him. Therefore also many have become nonsensical, as Johann Gerson says, that they have let themselves think that one is a worm, the other a mouse etc. Only command God and say: Oh my dear God, I have sinned; but I confess it to you, I lament it to you, ask you for help, help me out. This is what God wants from us.
(14) Therefore I would that the sermons of the saints should be tempered; but even so, that it should be said how they fell, out of the gospel, not out of the rhetoric. For it will not have been lacking, they will have smoked and scraped large tubers. They are of one flesh with us. Of one faith
bens. One baptism, one blood. Thus we have set them apart from us so highly that we must also despair of following them. So the gospel says of Peter, after Peter's confession of Christ, when he says to Christ Matth. 16, 16: "You are Christ, a son of the living God"; soon after he had to hear, v. 23: "Get behind me, Satan", you devil; but before v. 17: "Blessed are you, Simon Barjona" etc. Behold now, before he is blessed and holy; afterward he falls down into hell and is called a devil. So it is etc.
(15) Every man of himself is a devil, but of Christ he is holy. So when the saints are joined to Christ, they are Christ's true saints, lest we despair, we must follow Him behind.
16 This gospel expresses nothing but the sweetness of Christ, out of the obedience of the Father, and that he gives nothing out of merit. Therefore, if the devil deliver us up with temptation, say, Though I have done no good, yet will I not despair; for he hath always dealt in sweetness; and this is true. But the damned must remain until they pay the least quadrant; the Scriptures show this manifoldly. Sir. 2, 11. it is written: "Who has ever been forsaken by God?" Jerome: Forsaken is he who thinks that Christ's power is flesh; item: Forsaken is he who hopes in God. And to Anania God says: Listen, because you have hoped in me, I will deliver you by force, and even if the city perishes, I will keep you. From this we are to learn how Christ loves us, so that he may be angry with us from right to love our brothers in the same way. Behold, thy God doth so unto thee: what wilt thou do? Thou wilt also have a sweet heart toward him, and that follows immediately. This is what I say etc. Moleste tulit, quod positiones Tetzelianas in foro publico combusserunt Studentes, etc. (It was annoying to him that the students burned Tetzel's sentences in public etc.).
1322 D-17, 13. 14. On the Sunday of Judica. W. XU, 1721. 1323
XIII.
*Sermon on the Gospel on the Sunday of Judica. )
John 8:46-59.
Which of 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. Are you more than our father Abraham, who 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.
In this Gospel, God does not present humble and tenderhearted people, but His most bitter and venomous enemies, who sought His life with all their diligence. Now let us see how Christ relates to them, so that we may learn to relate to them when they do so and seek us at home. This is what our opponents always do, that they do two things to us: first, that they reproach our life; and if they cannot reproach that, they reproach the word and the doctrine. Let every man be sure that he will hear this. This they have charged all the prophets and Christ with, and they will do it to all Christians until the end of the world. Now then, that we should suffer patiently, because it was so with Christ, who was blameless and blameless; why then should we not suffer?
- Now one must keep himself, as Christ did here, who lives in such a way that they give him his life.
*The first printing, which we follow, appeared in Wittenberg in 1523. It is also included in the "XIII Predigten" of 1523. - Cf. Leipz. A. XII, 453; Erl. A. 17, 13. d. Red.
He cannot reprove, and he also protects the word, especially that his teaching is irreproachable and unconquerable. In this he has shown a fine example of love, that he thus guides them kindly with promise and threat. Thus an evangelist must also hold that his life is innocent and his teaching irreproachable, so that the people may be brought to faith through his good life and praise God; otherwise they will say, "Yes, he teaches in this way, and yet does not do it himself; it must not be right. Behold, it brings harm to the gospel. As they do now, saying, We live not well; so we may say, Punish me one from my sins. No.
3 But it is much more harmful when the word and teaching is unwise and unwholesome; it poisons the whole multitude. Life does not cause so much trouble as false teaching. For life does the most harm to the one who leads it. This also happens here. Christ has such a life in himself that he could not be punished, and his teaching is also blameless. Therefore
1324 D-17' 1^-16. On Sunday Judica. W. XII, 1721-1724. 1325
he will convince them with their reason, so that the common man can conclude that they do not want to believe only because of their stubbornness and heart, and thus says: "Well then, who of you will punish me for any sin? As if he should say, If any man rise up, and be able to bring anything against me, and convince me of any sin, I will be unjust. "If I tell you the truth, why do you not believe me" and my right wholesome teaching? And decide for yourselves what is the fault that they do not believe: "He who is of God hears God's word; but you are not of God, therefore you do not hear His word."
4 The saying is much too high for us simple ones, but this is what he wants especially, that no human reason, no power, no strength serves the word of God. It falls into the ears, but to bring it into the heart must come down from above. There the nature of the word is finely expressed: it never comes without great benefit or harm; it goes forth like a thunderclap; it either raises up or strikes down. It either seeks the poor shattered consciences, or makes them; and does both. And this summa is: The word is heard by all who are of God, that is, -to feel the word in the heart and to close it in the heart, divine power must do, human power must go down here.
When the word falls from a heart that hears it, it thinks: Oh, dear God, if it is not in my hands, and I am not able to do anything with my strength, then do it according to your gracious divine will. Behold, this will be a fine, gentle, bent, serene soul, which places it solely with God and despairs in itself, considers itself to be nothing and seeks and finds everything especially with God. Behold, the very soul that has thus melted and softened God's Word is of God and hears His Word. The others, when they hear it, go away hardened; I can do nothing about it. Those who want it are hardened and hardened by the word; they are not of God.
(6) Therefore the word is like the sun: good things, as, wax and butter, soften and melt them; evil things,
as, dung, makes them hard as stone. So, the word of God, when it falls on good people, melts and makes them gentle and calm, so that when they hear that they are nothing, they fall and say: Oh God, I cannot help myself, it is not in my power, do it according to your divine will. If a soul is right out of a heartfelt reason that it is nothing, it is of God, then it will continue to help. But the wicked are even hardened by it, so that they go away hardened and blinded. We see that also here: The more he tells them, the more they are hardened and poisoned; so that they close, and want to judge in short, God give, whether convinced or not, blame everything both life and doctrine, and call him a Samaritan; they considered the Jews as poured out boys. So also here: Yea, what sayest thou much of sin; thou art a knave through and through, as much is thine, and thy doings are not human, but devilish. I mean that they are obdurate. So it must go.
7 Now see how sweetly he answers them, what he overlooks them and what he does not overlook them. He answers, "I have no devil," my doctrine is not devilish and lies; "I honor my heavenly Father, and you have done me dishonor." Behold, when they call him a knave, he is silent, not harsh; but, "I honor my heavenly Father," etc. If I am, I am. "There is one who will judge" who I am. So shall we do, not fighting our freedom, though we be innocent; but not forsaking innocence, nor consenting thereto, lest our evil cry cast off the faith of some of the simple. One must not completely disdain rumor; as Augustine says, that we should have a right conscience toward God, toward men a good rumor. But doctrine should not be dampened in any way, but the more and more it is raised, the higher and higher it is lifted up, as Christ does here, putting one's neck on the line, life and limb, honor and goods.
8 So, since they here gave Christ's teaching to the devil, he denies it, and raises it up again so high that he swears, "Truly, for-
1326 L. 17, 16-18. On the Sunday of Judica. W. XII, 1724-1727. 1327
If any man keep my word, he shall never see death for ever. This is the summa of the whole gospel; therefore we must see what it will be, and how to keep it, and how not to see death; for there is much power in the promise, and the whole summa is that confidence in the Lord Christ alone strangles death, hell, and the devil. Well then, what are the promises of Christ our Savior? For this is his word, there is his life, righteousness and salvation. Whoever clings to it, it also makes him alive, righteous and holy. Let us expand on this a little.
- Adam, when he fell, was already dead before God, his conscience was scattered and shattered, so that God alone considered him a strict judge. The weak conscience was already dead; indeed, he would not have taken the walk in the thorn bush if God had not made him alive again with His living Word and raised him up. But God spoke to the serpent Gen. 3:15: "I will put enmity between you and the woman, between your seed and the woman's seed. And the seed of the woman shall bruise thy head": when Adam heard that the serpent, who had caused the calamity, death, sin and hell, was now in the midst of it, that his head should be bruised, he gained courage and became joyful. Yes, his heart was also finely crushed before, when he thought: "My God still wants to be merciful to me, wants to let a child be born, who shall crush and trample on the head of the serpent, the devil, hell and all his power; then Adam wiped up and gained a fine life, this happy conscience and courage, and is thus preserved by the word, and preached this to all his descendants until Abraham's time. They kept it and built on the word, thus being preserved from the devil, death and hell.
(10) This continued until the time of Abraham, when all the world thought how there should be a child born, but knew not whence. Then God gave Abraham an easy saying and made the promise a little clearer to him, saying Gen. 22:18:
"In thy seed shall all nations be given. Then God spoke of a tribe from which the child would spring, which was the same as the previous promise, except that it was more pure. Abraham kept this promise and continued to rely on it until the time of David. Then the promise came more easily. God said to him in 2 Sam. 7:12: "Of the fruit of your womb I will appoint a king who shall reign forever. This lasted until the time of Mary. Then the angel came and said Luc. 1, 28. 32.: "Hail Mary, full of grace, you shall give birth to the Most High, who will sit on the throne of David. Behold, the word of God has received them all, pointing to Mary's child. He shall bruise the head of the serpent. All the saints have built on it, as David said: In peace I will rest and sleep, I will lie down in the grave as on a port: for thou hast set me in a strong hope. This has now come. In the child they have now all been saved. So we also must be blessed in him until the end of the world.
Now, in the New Testament the promises are poured out like cloudbursts, Joh. 14, 6: "I am the life and the way" etc.; Joh. 8, 51: "He who keeps my word" etc.; Matth. 26, 26: "This is my body, which is given for you." The Word has preserved all the saints and must preserve us all. This is from the Word.
Now let us say about the attitude. Behold, there must be a strong faith. One must cling to it not with the hands but with the heart, so that we will surely provide ourselves to God, that he has taken away death, the devil and hell. That is why he says, "He who keeps my word will keep it." It will take effort, but cling strongly to the word; for the devil is completely hostile to the word, seeking with all his wiles to take it from us, and thrusts against us violence, sword etc. And especially when death comes, he keeps us from sin, death etc. Then we must close our eyes and look only at his word, which sounds like this: "He who keeps my word" etc. This must be put into the heart. Christ cannot be put in bodily; therefore one must cling to the word; thus
1328 D. 17, 18. 19. 323-325. Of the cross and suffering. Wl XII, 1727-1739. 1329
Then the word surrounds us, so that we fall asleep in it and do not know how. Even though we see death and hell, that it opens its jaws so wide and has no bottom, we do not have to look at anything, but just strike the word of God before our eyes. That is then alive, goes through hell,
Death and everything, which then leads us through so finely that we ourselves do not know how we will get through. So that this is the summa: Whoever believes in Christ will go through hell, sin and death, and will be blessed and alive in the end. By this God keeps us, amen.
XIV.
*Sermon of the cross and suffering. )
Dear friends, you know that the Passion is preached at this time; so do not doubt me, you will have heard many times what kind of Passion and suffering it was, also what God the Father ordered it to be, namely, that He wanted to help us through it, not the person of Christ. For Christ had no need of such suffering: but we and the whole human race had need of such suffering. That it should therefore be a gift and a gift that is given to us out of pure grace and mercy, for the sake of Christ. We do not want to deal with this part now, because I have often spoken about it.
(2) But because there are now and then many erroneous spiritual sects, which only profane the gospel, and blame us that we know nothing more to teach and preach than faith, as if we left the doctrine of good works and the holy cross and suffering without; saying also further that they have the right spirit which impels them to teach these things: let us now say from the example of this Passion alone what a cross we bear.
*The two first printings, the second of which we follow, appeared in 1530 and 1531. In 1725, this sermon was republished by Friedrich Sidel in Magdeburg under the title "Des Mannes GOttes, Dr. Martin Luther's, tröstliche Abhandlung vom Leiden der Christen. - Cf. Jen. A. V, 311; Altenb. A. V, 569; Leipz. A. XII, 460; Erl. A. 17, 323. D. Red.
and suffer, even as we are to bear and suffer the same.
3 Therefore it must be noted first of all that Christ with his suffering not only saved us from the devil, death and sin, but also that his suffering is an example which we should follow in our suffering.
(4) And even though our suffering and cross are not to be raised in such a way that we would be saved by it, or earn the least thing by it, we are nevertheless to suffer according to Christ, so that we may be conformed to him. For God has decreed that we should not only believe in Christ crucified, but also be crucified and suffer with Him; as He clearly indicates in many places in the Gospels, Matth. 10, 38.He says, "Whoever does not take up his cross and follow me is not worthy of me"; item Matth. 10, 25: "Because they call the father of the house Beelzebub, how much more will they do it to the members of his household?
Therefore, each one must bear a piece of the holy cross and cannot be otherwise. St. Paul also says Col. 1, 24: "I fill up in my flesh that which is still lacking in the suffering of Christ. As if he should say: His whole Christianity is not yet fully prepared, we also have to follow, that nothing of the suffering of Christ is missing or lacking, but that it is all in one heap.
1330 L. 17, 325-327? of the cross and suffering. W. XU, 1730-1732. 1331
come. So every Christian must take care that the cross does not remain outside.
(6) But it should and must be such a cross and suffering that it has a name, and honestly presses and hurts; as there may be great driving honor and goods, body and life. Such suffering is felt well and is painful, for otherwise it would not be suffering if it were not very painful.
(7) Above this, it shall be such a suffering that we have not chosen for ourselves, as the spirits of the wicked choose for themselves their own suffering. It shall be such a suffering that we would gladly, if it were possible, be overridden by that which the devil or the world sends us.
(8) And then it is necessary to hold fast, and so to apply oneself, as I have said before, that we may know that we must suffer, that we may be conformed to Christ. That it cannot and may not be otherwise, each one must also have his cross and suffering. Knowing this, it is all the more gentle and easier to suffer, and one can comfort himself by saying, "Well, if I want to be a Christian, I must also wear the color of the court. The dear Christ gives out no other garment at his court; it must be suffered.
(9) This cannot be done by the fools who choose their own cross, but they are displeased with it and defend themselves with their fists. This, then, is a beautiful and praiseworthy suffering; yet they may blame us, as if we did not teach rightly about suffering, and they alone could do it. But we teach that no one should lay on or choose for himself a cross or suffering, but when it comes, that we bear and endure it patiently. But they err not only in that they have a chosen cross, but also in that they set their suffering so high, and give it great credit, and so blaspheme God, because it is not a right but a stinking and self-chosen suffering. But we say that we do not deserve anything with our suffering, and we do not put it into beautiful monstrances as they put theirs. It is enough for us to know that it is pleasing to God that we suffer.
so that we may be conformed to Christ, as I have said. So we see that the very same people who praise and teach so much about suffering and the cross know the least about neither the cross nor Christ, because they make their own suffering meritorious. Dear, there is no such thing, nor is anyone forced or compelled to do so. If you do not want to suffer in vain, without merit, you may leave it and deny Christ. The way goes out of the door; but you must know this, if you do not want to suffer, that you will not be Christ's court servant. So you may do what you will among the two, suffer, or deny Christ.
If you want to suffer, then the treasure and comfort that is promised and given to you is so great that you should suffer gladly and with joy, namely, that Christ, together with his suffering, is given to you and is your own. If you can believe this, then you may freely say, even in the greatest fear and distress, "If I suffer for the same length of time, then what is there against such a treasure, which my God has given to me as my own, so that I may live with him forever? Behold, then suffering would be sweet and easy, and would no longer be an eternal suffering, but a modicum that lasts for a little while and soon passes away, John 16:16; as St. Paul 2 Cor. 4:17 and St. Peter 1 Ep. 1:6 call it, and Christ Himself in the Gospel. For they see in the great abundant gift that Christ with his suffering and merit has become completely ours. The suffering of Christ is so powerful and strong that it fills heaven and earth and tears apart the power and authority of the devil and the hells, death and sin. If then you hold such a treasure to your temptation and suffering, it will seem a small loss to you compared to such a good, that you lose a little good, honor, health, wife, child, your own body and life. But if you do not want to respect such a great treasure and do not want to suffer for it, then always go away and leave it. He who does not believe will not receive such unspeakable goods and gifts.
(11) Furthermore, every Christian should therefore
1332 L. 17. 327-329. Of the cross and suffering. W. XII, 1732-1735. 1333
that he may be sure that such suffering will be for his good, that Christ, too, for the sake of his word, will not only help us to bear such suffering, but will also turn it around and turn it to our good. By this, however, such a cross shall become more sweet and sorrowful to us, that our dear God will give us so much spice and water of rennet in our hearts, that we may bear all our temptations and sorrows. As St. Paul says in 1 Cor. 10:13: "God is faithful, and will not let us suffer more than we are able to bear; indeed, He makes an end even of our afflictions, that we may bear them." But it is true that when suffering and temptation are at their most intense, they are so pressing and oppressive that a person makes himself believe that he can no longer go on, that he must perish. But if you can then think of Christ, then the faithful God will come and help you, as He has helped His own from the beginning of the world. For it is the same God who has always been. This is also the reason why we suffer, since all the saints have suffered from the beginning. The whole world must bear witness to the fact that we do not suffer because of public disgrace or vice, such as adultery, thievery, murder, or any of the following: Adultery, thievery, murder, etc.; but for this we must suffer, that we may abide in the word of God, preach it, hear it, learn it, and do it. Since this then is the cause of our suffering, let it always be, we have the same promises and causes to suffer which all the saints have ever had. Let us then take comfort in these same promises and hold fast to them in our suffering and affliction, as we greatly need to do.
(12) So then, in our suffering, we should keep the greatest and most attention to the promises that our cross and trials will be turned to our good, so that we could never have desired nor thought of it. And this is just the part that makes a difference between Christians and all other people's sufferings and temptations. For other people also have their misfortunes and crosses, even though they sit for a while in the rose garden and enjoy happiness.
and good according to their will. When they are faced with temptation and suffering, they cannot console themselves, for they do not have the great promises and confidence in God that Christians have, and they cannot console themselves that God will help them to bear the temptation; much less can they trust in Him that such temptation and suffering will be for their good. So it is, as we see, that they cannot stand even in minor trials. But when it comes to serious matters, they even despair, kill themselves, or otherwise want to fly off the handle, so that the whole world becomes too narrow for them. So they can keep no measure, neither in happiness nor in misfortune. If things are going well for them, they are the most free-spirited, defiant and arrogant people you will find. If things go badly for them, they are even more beaten and despondent than any woman. As you can see, those who are now pawing, throbbing and defiant were so despondent in the peasant turmoil that they did not know where to stay. So it must go, if one does not have the promise and God's word. But Christians have their consolation even in the highest suffering and temptations.
In order that you may understand this with all the more hatred, I will give you an example in which you may finely see how the suffering of Christians is depicted and designed. You all know how St. Christopher is painted from time to time. You all know how St. Christopher is painted from time to time, but you should not think that there was ever a man whose name was like this, or who physically did what is said of Christophe; but the one who made this legend or fable was undoubtedly a fine, sensible man who wanted to paint such a picture for the simple people, so that they would have an example and likeness of a Christian life, how it should be directed and skilful; and he has thus finely captured and painted it. For a Christian is like a great giant, having great strong legs and arms, as the Christophe is painted. For he also carries such a burden that the whole world, no emperor, king or prince would be able to bear. Therefore, every Christian is called Christophorus, that is, a Christ-bearer, because he accepts the faith.
1334 D-17 . S29-3Z1. Of the cross and suffering. W. xn. 1735-1738. 1335
(14) But how does he feel about it? When one accepts the faith, he does not think it is a hard thing to accept; he thinks it is a little child, beautiful and shapely, and easy to carry, as happened to Christophe; for the gospel is first seen to be a fine, sweet, kindly, and childlike doctrine. As we saw in the beginning, when it began, everyone jumped at it and also wanted to be evangelical. So there was a desire and thirst for it, so that no oven was as hot as the people were at that time. But how did it go? It was the same as with Christophe; he did not know how heavy the child was until he came into the water, where it was deepest. So also with the Gospel: when it broke in, the waves went along, the pope, the bishops, the princes and the great servants sat down against it; there one felt first of all how the child would be so heavy to carry. For it comes so close to the good Christophel that he almost drowns because of it. As you see, it is also happening now, that on that side, which is opposed to the word, there are so many practices, little tricks, deceit and cunning, all aimed at drowning us in the water. There is such a dread and terror that we would fear to death if we did not have another consolation against it.
(15) Well, he who has taken Christ, the dear little child, upon himself must either carry him over through the water or drown him; there is no remedy. It is not good to drown; therefore we want to pass through the water with Christ, even if it looks as if we have to stay inside. We have the promise: Whoever has Christ, relies on him and believes that he can freely say with David, Psalm 27:3: "If an army comes against me, my heart will not be afraid; if war arises against me, I will rely on it. Let them thrash and throb, threaten and terrify, as they will; however deep the water, we will go through it with Christ.
(16) It is the same in all other things: When it comes, it wants to be too hard, be it sin, devil, death, or hell, or
our own conscience as well. Well, how shall we do to him? Where shall we run and protect ourselves? There is no other way for us to look at it, because it wants to fall completely to the ground and crumble; but on that part they are safe and proud, they think they already have it. I also see that dear Christophe is sinking, but he still comes out, because he has a tree to hold on to. This tree is the promise that Christ will do something special with our suffering. "In the world," he says John 16:33, "you will have tribulation and distress, but in me you will have peace"; item, St. Paul 1 Cor. 10:13: "We have a faithful God who helps us out of temptation, so that we can endure it." These sayings are sticks, yes, trees, where one sticks to, and lets the water roar and rush as it wants.
(17) Thus with Christophel they set before us an example and an image, that they might strengthen us in our affliction, and teach us that trembling and fear are not so great as comfort and promise. So that we should know that we shall not have rest in this life, if we bear Christ; but that in the trial we should turn our eyes from the present suffering to the consolation and promises: then we shall know that it is true which Christ saith, "In me ye shall have peace."
(18) For this is the art of Christians, which we all have to learn, that we look on the word, and put far out of sight all the afflictions and sufferings that are near at hand. The flesh, however, is not capable of such an art; it looks no further than the present suffering. For this is also the devil's way, that he puts the word far out of sight, so that one sees no more than the distress that is present; as he is doing with us now, he would like us to deny and forget the word altogether, and look only at the danger that lies on our necks from the pope and the Turk. If the game were to be played, he would drown us in misery, so that we would see nothing but such roaring and shouting. But this shall not be. For this is the way it is: If a man wants to be a Christian and
1336 L. 17, 331-334. Of the cross and suffering. W. XII, 1738-1740. 1337
If a man is guided by his feelings, he will soon lose Christ. Only the suffering and the cross, as much as you always can, should be put out of your heart and mind; otherwise, if you think about it for a long time, it will become worse. If thou art in temptation and suffering, say thus: "Well, this cross I have not brought on and prepared for myself; it is the fault of the good word of God that I suffer such things, and that I have and teach Christ. So let it always be in the name of God: I will let him rule and fight it out, who told me of such suffering long before and promised me his divine gracious help.
Nineteenth, if then thou shalt give thyself into the scriptures, thou shalt feel comfort, and all thy cause shall be better, which otherwise thou canst not control by any means, by any means, or in any manner. If a merchant can be so bold as to go away from house and home, wife and child, for the sake of money and goods, and risk his life and limb for the sake of shameful gain, and still have no certain promise or assurance that he will return home to his wife and child in good health, he is still so foolhardy and daring, and ventures freely into such peril, without any promise. Can a merchant do this for the sake of money and goods? Fie on you, that we do not want to carry a small cross, and yet we want to be Christians, and for this we have the tree in our fists, on which we hold ourselves against the waves, namely, the word and the strong fine promises, so that we shall not be drowned by the waves. The same is the case with a horseman: he goes to war with so many spears, halberds and guns pointed at him; he has no promise to comfort him, only his mad mind; he still goes on; yet the whole life is nothing but a hard life and suffering. So do the papists, too: they do not spare themselves any effort or work, only to raise up their abomination and idolatry again. How many counsels have they made since the beginning of the gospel, and still today, one after another, they have all gone back and become ashes.
Now and then: nor do they let themselves think and are sure they want to sing out and suppress the word of God. So they go in with a loud foolhardiness.
(20) If merchants, merchants' merchants, papists, and other such servants are allowed to take such courage, to take on such a journey, toil, and labor, and to suffer, we should be ashamed of ourselves for avoiding suffering and the cross, since we know, first of all, that God has decreed that we should suffer and that it cannot be otherwise. Secondly, we also know our promise and promise, that although we are not as good Christians as we ought to be, and are both stupid and weak in life and faith, He nevertheless will defend His word, for the sole reason that it is His word; so that we can justly defy and say: If there were ten popes or Turkish emperors, I would see if they would all together defend this man who is called Christ. This they may well do, that they may set up a game that goes over their heads; but they will not break the word. And this shall and will be done, though we be weak in the faith. Now this is the right art, that in suffering and the cross we look to the word and the comforting promises, and give the same faith; as he says John 16:33: "In me you will have peace, but in the world tribulation." As if he wanted to say, "Travel and terror will certainly strike you under the eyes, if you accept my word, but let it come; such things will happen to you and befall you for my sake. Be of good cheer therefore, I will not leave you; I will be with you and help you. Let the trial be as great as it may, and it shall be light and small unto thee, if thou canst draw such thoughts from the word of God.
(21) Therefore every Christian should prepare himself so that he may protect and guard himself in the time of trial with the fine comforting promises which Christ our dear Lord has left us when we suffer for his word. But if we do not do this and abandon these comforting words when the cross comes, we will suffer just like the
1338 17, 334-336. Of the cross and suffering. W. XII, 1740-1743. 1339
Eve in paradise: she had God's commandment, with which she was supposed to have beaten the devil's suggestion and inducement behind her; but what did she do? She let go of the word, and worried herself with the thoughts, how it was such a fine apple; it would not have been much interested in the little thing; so she went away. And if one lets the word go, then it cannot happen otherwise. But if we abide in the word, and keep the same, we shall surely know that we shall come out fine, and shall prevail. Behold, these two things we teach when we preach of the passion and the cross. And he that blames us, as if we taught nothing at all of the cross, does us wrong. But this is not what we do, that we make our suffering meritorious to God. No, far, far away! Christ alone has done this, and no one else, and to him alone is the honor due.
- Third, let us also see why our Lord God sends us such suffering. This is the reason why he wants to conform us to his dear Son Christ, so that we will be like him here in suffering and there in that life of honor and glory, Rom. 8, 17. 2 Tim. 2, 11. 12. As he says Luc. 24, 26: "Did not the Son of Man have to suffer and thus go to glory? But God cannot work this with us, except through suffering and temptation, which He sends to us through the devil or other evil people.
(23) The other cause is this, that although God would not attack and afflict us, yet the devil will; he cannot bear the word. Otherwise he is by nature so malicious and poisonous that he can neither suffer anything good, and he is sorry that an apple grows on a tree; it pains and angers him that you have a healthy finger; and if he could do it, he would tear apart everything that is there and throw it into one another. But he is not so hostile to any thing as to the good word. And that is why he can hide himself among all creatures, but the word exposes him, that he cannot hide himself, and shows everyone how black he is. Then he resists and bars himself, and pulls the rulers and the bishops to the ground.
The word draws him to the light anyway. But it does not help, the word still draws him to the light. Therefore he does not rest; and because the gospel does not want to suffer him, he does not want to suffer him again, so he lifts himself up. And if our Lord God did not protect us with His angels, and we could see the devil's cunning, plots and deceit, one would have to die from the sight alone. So many guns and cannons he has pointed at us. But God forbid that they should not strike.
24 Thus the two heroes come together, each doing as much as he can. The devil always brews one disaster over the other, for he is a powerful, malicious and restless spirit. It is time, then, that our dear God should also receive his honor. For the word that we speak is a weak and wretched word; and we who have it and practice it are also weak and wretched people, and carry the treasure in earthly vessels, as St. Paul says in 2 Cor. 4:7, which can easily be broken and shattered. Therefore the evil spirit does not let himself be disturbed by any effort, and confidently tries to break the pot, because it is so under his nose that he cannot suffer it. The first thing to do is to extinguish and dampen the little spark with water and fire. Then our Lord God watches for a while and puts us between the door and the hinge, so that we learn by experience that the small, weak, wretched word is stronger than the devil and the gates of hell, Matth. 16:18. Let them storm the castle, the devil with his followers; but let them only storm, they shall find something there that shall drive out their sweat, and yet they shall not win. For it is a rock, as Christ calls it, that cannot be won. So let us suffer what is coming to us, so we can experience that God wants to help us, to protect and shield us against this enemy and all his followers.
25 Third, it is also highly necessary for us to suffer, not only so that God may prove His glory, power and strength against the devil, but also so that the precious treasure we have, if there is no other reason, may not be used.
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who is distress and suffering, only snores and makes sure. As we see and, unfortunately, it is too common that many now misuse the holy gospel in such a way that it is a sin and a disgrace, as if they were so freed from all things by the gospel that they should do, give and suffer nothing more. Our God cannot control such wickedness, except through the cross: He must train and drive us in such a way that faith increases and grows stronger, and we thus bring the Savior deeper into ourselves. For as little as we can escape eating and drinking, so little can we escape temptation and suffering. Therefore we have to be plagued by the devil through persecution or some other secret stake that penetrates our heart, as St. Paul also complains in 2 Cor. 12:7. Because it is better to have a cross than to be without one, no one should be afraid or frightened. You have a strong promise to comfort you, and the gospel cannot come forth in any other way than through suffering and the cross.
(26) Lastly, the suffering of Christians is more noble and more precious than the suffering of all other men, because Christ, having put himself in suffering, has also sanctified the suffering of all his Christians. Aren't we poor great people? We went to Rome, Trier and other places to visit the sanctuary. Why do we not let the cross and suffering be dear to us, which was much closer to Christ and touched him more closely than any garment on his body? It did not touch his body alone, but his heart. So then, through the suffering of Christ, the suffering of all his saints has become holy, because it is covered with the suffering of Christ. Therefore we should not accept all suffering as anything other than holy, for it is truly holy.
Because we know that it pleases God so much that we should suffer, and that God's glory is displayed and seen in our suffering better than in any other thing; and because we are such people that we cannot exist without suffering in word and faith, and yet have the noble and precious promise that our cross, which God sends to us, is not a bad thing, but a precious and noble sanctuary, why should we refuse to suffer? He who does not want to suffer, let him go away and be a nobleman. We preach this only to the pious who want to be Christians; the others should not be led out. We have so much comfort and promise that he will not leave us in suffering, but will help us out, even though all men despair of it. Therefore, even if it hurts, you must suffer something else; it cannot all be the same. It is just as good, indeed a thousand times better, to suffer for the sake of Christ, who has promised us comfort and help in suffering, than to suffer for the sake of the devil, and without comfort and help to despair and perish.
28 Behold, this is how we teach about the cross; and you should also be accustomed to diligently distinguish the suffering of Christ from all other sufferings: that the latter is a heavenly suffering, ours is a worldly suffering; that his suffering does everything, ours does nothing, except that we be conformed to Christ; that therefore the suffering of Christ is a master's suffering, ours is a servant's suffering. And those who teach otherwise know neither what Christ's suffering is nor what our suffering is. Reason cannot do otherwise; it would like to court with its suffering, as with all other works, that it deserves something; for this reason we must learn to separate it. That is enough for now about the example of the Passion and our suffering. May God grant that we may understand and learn it, amen.
1342 L. 16, 18-22. Of the worthy preparation for the sacrament. W. XII, 1746-1748. 1343
XV.
From the worthy preparation to the reverend sacrament.
Item: How the suffering of Christ is to be considered.*)
1 Cor. 11, 23-34.
I have received it from the Lord, which I have given you. For the Lord Jesus, on the night that he was betrayed, took bread, and gave thanks, and brake it, and said, Take, eat; this is my body which is broken for you: this do in remembrance of me. The same also the cup, after supper, saying, This cup is the new testament in my blood: as often as ye drink it, do it in remembrance of me. For as often as ye eat of this bread, and drink of this cup, ye shall proclaim the death of the Lord, until he come. Whosoever therefore shall eat of this bread, or drink of this cup of the Lord, unworthily, is guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of this bread, and drink of this cup. For he that eateth and drinketh unworthily eateth and drinketh judgment to himself, that he may not discern the body of the Lord. For this reason there are also so many weak and sick among you, and a good portion sleep. For if we judge ourselves, we shall not be judged. But when we are judged, we are chastened of the Lord, lest we be condemned with the world. Therefore, my dear brethren, when ye come together to eat, wait one for another. But if any man hunger, let him eat at home, lest ye come together to eat. The rest I will arrange when I come.
(1) How not only useful and fruitful, but also necessary is the instruction to prepare oneself worthily to receive the most highly venerable sacrament of the blood and flesh of Christ, our dear Lord and Savior, can be clearly and actually seen from the fact that all our salvation and blessedness rests in this sacrament. For Christ, our dear Lord, according to the holy apostle and evangelist St. John, said: "He who eats my flesh and drinks my blood abides in me, and I in him. He who eats me will live because of me. He who eats this bread will live forever.
*Fourteen printings and six Latin translations appeared in the years 1518 to 1520. We follow with the Erlangen edition a print of the year 1519. - Cf. A. I 260; Leipz. A. XII, 465; Erl. A. 16, 18. A Latin translation is found Opp. var. arg. ad ref. hist. pert. Edit. Erl. II, 313 ff. D. Red.
Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye shall not have life in you. He that eateth my flesh, and drinketh my blood, hath everlasting life; and I will raise him up again at the last day." Which words of God should move all Christian people to read this translated sermon diligently and often and to keep to it.
(2) For the first, it is necessary that man confess and repent of all sins that are public mortal sins. For no one can know secret sins, as in the 19th Psalm, v. 13: "Who understands sin?
- Secondly, among all mortal sins, man must especially put away envy, displeasure, malice, and all bitterness against man. For no other sin is so repugnant to this sacrament, and
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than disunity and discord, for it is repugnant to the name and deed of this sacrament. For this sacrament is called communion, that is, fellowship. The action of this sacrament is unity of heart, as there is only one faith, one baptism, one Lord, one hope, Eph. 4:5, 6, and all things are one and common; which is also shown in the form of this sacrament, in which many grains, after losing their distinction, become one bread, just as many grapes, after losing their distinction, become wine.
4 Thirdly, since the holy scripture says: He is a fool who trusts in his heart; and there is no man, as St. Augustine says, who does not have a culprit. This is said so much that there is no man who does not know, or perceive, or know some things, or even the least thing in other men, which he dislikes: therefore man must despair of his diligence and doings, so that he cannot put away the bitterness of his heart against all men. Therefore, as Christ, our dear Lord, advised, Matth. 6, 6, man should go into his chamber, ask the heavenly Father not to remember his ignorance, and by His grace work and do that which man is not able to attain by his ability, that is, to give him a loving and brotherly heart.
(5) This is a distant preparation, which every man must have if he wants to go to confession or receive any other sacrament. Therefore, a man who wants to go to the reverend Sacrament must offer to God Almighty an empty, empty and hungry soul, that is, he must confess himself full of many evils, vices, sins and sicknesses of the soul; as man is in truth, even if he does not feel it. For as St. Augustine says, this food hates nothing so much as a full, full and weary stomach, and seeks nothing so diligently as a hungry and thirsty soul. As the Lord Himself says in Matt. 5:6, "Blessed are those who hunger for righteousness, for they will be filled and satisfied." Thus also says the Mother of God, Luc. 1, 53:
"He hath filled the hungry with good things, and left the rich empty and without. In the 107th Psalm, v. 9, it says: "He has satisfied the empty soul and filled the hungry soul with goods. And these goods are not other goods than those which the holy apostle St. Paul describes to the Galatians in the 5th chapter. V. 22. to the Galatians: "The fruits of the Spirit are love, joy, peace, patience, gentleness, goodness, meekness, faith, longsuffering, temperance, purity, and chastity." If you find yourself lacking in these fruits, and you sigh and desire to obtain them, go safely and freely to the reverend Sacrament; for you will find the same goods in no other place than in this Sacrament.
(6) Therefore, the best skill is when a man is the most skillful; and again, a man is never more unskillful for the sacrament than when he is the most skillful. Which, then, is to be understood: If a man feels himself to be completely wretched, poor and in need of grace, in the same and thus he is susceptible to the grace of God and is most skilful for it. Man should also be more afraid than of death and hell, so that he never goes to the sacrament with this opinion, so that he thinks he is worthy and thus wants to bring God a pure heart, which a man should rather seek and attain in the sacrament. For this is a strong and inseparable saying of our Savior, Matth. 9, 12: "The healthy do not need a physician, but only the sick. For just as he did not come in time past to require the righteous, so also he does not come now to require the righteous, but the unrighteous and sinners, to repentance. For this reason, repentance is more worthily performed and spent after than before the sacrament. He is your God, and has no need of your goods, but is lenient toward you, and comes to you with the intention of giving you his goods.
(7) It is also a great and harmful error for a man to go to the sacrament with this confidence that he has confessed.
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and that he no longer has any mortal sin on him, and that he has said his prayer beforehand and used other preparations. For those who go to the sacrament in such an opinion all eat and drink judgment and sentence. For they all do not become worthy and pure by the means touched, but by the same confidence of purity they become much more impure and stained. Men are not made clean by any other means than by faith, as follows.
(8) Fifthly, let a man take care to go to the sacrament with a perfect or possible faith, and be most confident that he will obtain grace thereby. For a man obtains as much as he believes he will obtain. As Christ says in Matt. 21:22: "All things whatsoever ye shall prayerfully desire, believing that ye shall obtain them, ye shall obtain them." He also goes on to say, "Be it done unto you according as you have believed." For if a man went to the reverend Sacrament without this faith, he would receive judgment and death. So also in all the other sacraments, if they are received without faith, there is nothing but a pretense and mockery, which is terrible.
(9) Therefore faith alone is the highest and closest preparation, and this also makes a man truly pure and worthy. For faith does not rely on our works or our abilities, but on the purest, kindest and strongest word of Christ, our dear Lord and Savior, who said Matt. 11:28: "All you who labor and are burdened, come to me, and I will refresh you and give you joy"; and again Matt. 5:6: "Blessed are those who hunger and thirst for righteousness. For faith, which justifies, makes pure and worthy, and as Acts 15:9, by faith makes their hearts pure.
(10) Whether your repentance be true or false, take the greatest care that you go to the sacrament trusting in the touching words of Christ our dear Lord. For if you thus
you will be enlightened, and your face will not be shamed and disgraced. Thou shalt not make the blessed Mother of God a liar in any way: for she hath said, Luc. 1:53, "The Lord hath filled the hungry with good things." Rather, you should not punish God Himself with lies, for He has promised Matth. 11, 28: "All you who labor and are burdened, come to Me, and I will feed you and give you joy." But then a man is lying to God if he does not believe that he will keep what he promises, 1 John 5:10. Therefore unbelief is the greatest sin and blasphemy against divine truth.
(11) Sixthly, if a man feels that he is not offering a living, hungry and meager soul to God, nor is he going to the sacrament with sufficient faith, or is able to do so sufficiently (as a man will feel in truth when he will examine and feel himself), then he should not be ashamed or afraid, as the holy apostles did, thus asking Luc. 17, 5: "O Lord, increase our faith"; and as the father of the possessed man said in the 9th chapter of St. Marci v. 24: "O Lord, come to the aid of my unbelief." Then the man shall go into his closet and pray to the heavenly Father thus: My Lord Jesus Christ, behold my wretchedness, misery and poverty; I am scanty and poor, and yet so disgusted with this thy medicine, that I long not even for the riches of thy grace. Therefore, O my Lord, kindle in me the desire of thy mercies and the faith of thy promise, that I may not offend thee, my most pious and most gracious God, by my perverse unbelief and slothfulness. And with such confidence in the divine mercy, and in the fear of himself and of his own impiety and unworthiness, man shall go to the Sacrament.
12 Now it behooves us to explain these words of St. Paul in the 1st epistle to those of Corinth in the 11th chapter: "But let a man examine himself, and so let him be convinced of the truth.
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eat the bread" etc. For many may think that St. Paul's opinion was that we should not go to the reverend Sacrament sooner, because we have found ourselves worthy and clean from all sins. Therefore, the same people cause themselves anguish and torment and torment of conscience by investigating, repenting, and confessing not only the daily sins, but also those that are not sins. And when they have done this, which is a frightening, hopeful depth of confession, they go to the Sacrament without worry, and have no concern nor thought for their faith. For they want to come to the Sacrament righteous and worthy and like God; as Lucifer did: if they should be willing to become righteous and worthy of God and to come again. Therefore St. Paul wrote touching words against those who divided Christ into many sects, and some of Paul, and some of Cephae, and some of Apollo, and some of Christ; as it is written in the 1st Epistle of St. Paul to the Corinthians in chapter 3, v. 4. For this reason they judged, spurned and condemned one another. Likewise, when they received the sacrament, they hurried one over the other, and those who came first ate the bread and drank up the wine, so that those who followed and those who came after them found nothing; as clearly appears and is evident from St. Paul's text and St. Ambrose's glosses, which St. Paul punishes, saying that they eat the sacrament unworthily. It was also St. Paul's opinion that people should examine, judge and condemn themselves and not other people. For discord and dissension make men most unworthy and guilty of the body of the Lord.
13 And that this was St. Paul's opinion appears and is clear from the following words of St. Paul, also in the same epistle. For he says 1 Cor. 11, 33: "Therefore, dear brethren, when you come together to eat, wait for one another, lest you come together for judgment"; item v. 31: "If we judged ourselves, we would undoubtedly not be judged by God.
Judges"; item v. 29: "Not judging the body of the Lord." As if he wanted to say: You go to the sacrament as if the corpse of the Lord were nothing more worthy and better than the natural bread. It is true that St. Paul's words may also be heard of the test by which man investigates, considers and overcomes his sin; but the test is not sufficient; it serves only the senseless, unreasonable and coarse people who despise this highly venerable Sacrament.
14 For it is not enough that thou shouldest examine and consider how wicked thou hast been, unless thou rather consider and consider how godly thou desirest to become. For if St. Paul had meant that we should examine ourselves until we became worthy, he would have committed us to an impossible thing, depriving all men also of the holy, most worthy Sacrament. St. Paul would also have spoken against himself in many places, as he writes Rom, 5, 18. 19. that all men are sinners, who must be justified by faith alone. For one who goes to the sacrament would have to be quite sure that he is without all mortal sin, if he did not want to take the judgment. But it is impossible for a man to be sure of this from himself and his ability; as it says in the 19th Psalm v. 13: "Who understands sin?" And Jeremiah says Cap. 17:9, 10: "The heart of man is perverse, wicked, and unsearchable; who shall search it out? I, the Lord, who search out the kidneys and hearts."
(15) Therefore assurance stands only on the solid and unconfirmed rock, 1 Cor. 10:4, that is, on Christ our Lord and his word. Therefore the true and constant test is, when a man finds himself vain, empty, and empty, and without the weight of salvation, blessedness, and righteousness, and laden with many evil desires. And when a man finds himself in this state, he should fervently and diligently desire the grace and mercy of God, and have no doubt that he will obtain it. Thus St. Gregory punishes the
1350 L. i6, 28-30. of worthy preparation for the sacrament. W. xii, 1757-175g. 1351
St. Peter, that he should have called the Lord away from him, because he was a sinner; Luc. 5, 8. He thus says: If you know yourself to be a sinner, you must not drive the Lord away from you, but rather ask him to come to you. And St. Ambrose says: "Because I sin daily, I must go to the sacrament daily. There was also a pious father of old who advised not to abstain from the Sacrament, lest man should thereby become distant from God. For we should not fear that the Lord has given us poison, which, when he establishes and administers this most reverend Sacrament, indicates that he allows himself to be the last and greatest memorial of his love for sinners.
- Seventhly, if a man is so weak in faith that even the remedies he has tried help him little, or if he cannot have them, he should reach for the last remedy of the sick, and let himself be carried as a child in the arms and bosom of the holy mother, the holy Christian church, together with the bedridden *) in the bed, so that the Lord may least regard their faith, Matth. 9, 2, because his faith is null and void. This is that a man, in the faith either of the whole Christian church, or of a pious Christian man, known to him, goes to the sacrament, and boldly says to the Lord Jesus: "Behold, my dear Lord Jesus Christ, I am sorry that I am so weak and sick that I do not have such a pure trust because of your inestimable love for us: Therefore, my dear Lord, accept me in the faith of the whole Christian Church, or else this or that man; for as it may be with me, I must be obedient to thy Church, which calls me to go to the Sacrament; and though I bring nothing else, yet I come to the Sacrament in such obedience.
(17) Man should also firmly believe that he did not go to the sacrament unworthily. For there is no doubt that God does not accept the obedience that
*) Eislebenr edition: Gichtbrüchigen. D. Red.
The faith of the Christian church will be accepted as if obedience had been shown to it. It is therefore impossible for the faith of the Christian church to corrupt you, any more than for a young child to be baptized and saved by the merit of a foreign faith.
18 Thus, when St. Bernard once had a brother who was so fearful and so sure of himself that he did not want to say mass, he said to him, "Brother, go in my name and say mass in my faith. He said to him, "Brother, go in my name and say mass in my faith," whereupon the brother said mass and was freed from the weakness of his conscience. All this is almost good, salutary and necessary to know.)
- For the consciences of Christian men have commonly been led into this fear by some fearful preaching, that they have made of Christ Moses, of grace the law, and of the medicine poison, in that they think that Christ is more of an estimator than a giver, more of a revenger than an atoning mediator or atonement-maker, more of a destroyer than a beatific; So that the glory and honor of his name, which is Jesus Christ, that is, the Beatific and Anointed One, is in our hearts alone with mere syllables. Therefore, not all men must be threatened with the terrible judgment, but only the hard-hearted and senseless men. But to the fearful and narrow-minded people one should hold out the promise of kind mercy. For many a remedy serves against many a disease.
(20) Eighthly, every man, when he goes to the reverend sacrament, should not omit it, but with all diligence contemplate the passion of Christ, our dear Lord and Savior. For what good would it be if you prepared and sent yourself worthily, and did not fulfill and do that for which you had prepared and sent yourself? For the Lord has commanded that this sacrament be used for the sole purpose of remembering him. Therefore, this sacrament should be interrupted when
*) In §§ 16-18 there are still traces of the papist doctrine of the foreign faith and the obedience owed to the church by receiving the sacrament. D. Red.
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that Christ, our dear Lord, should not be remembered. For the Lord thus says, "As often as ye do these things, ye shall do them in remembrance of me." So St. Paul says: "As often as you eat this bread and drink this cup, you will proclaim the death of the Lord until he comes." For this reason, the Christian Church has established that the Holy Gospel should always be read under the office of the Holy Mass.
How the suffering of Christ is to be contemplated.
(21) Man must not weep for Christ in his suffering, but rather for himself in Christ. The suffering of Christ, as the holy father Augustine speaks, is not only an example for us to follow in his footsteps and crucify in ourselves the earthly limbs; but it is also for us a sacrament or conditional sign that Christ, through his temporal suffering, has overcome and crucified our spiritual, eternal suffering of the old man.
22 Therefore, if you wish to hear, read, or contemplate the suffering of Christ fruitfully, you must take such an affection or sensation of the same suffering upon yourself, as if you were suffering it yourself in and with Christ. As when you hear that Christ is scourged, beaten etc., consider that in it is meant how you become spiritual and are scourged etc. And as it grieves thee in thine heart, if thou be a right-minded man, to be thus spiritually tormented by sin, death, and the evil spirit: so much and more it grieves Christ in his suffering for thy sake. You suffer because of merit; Christ suffers innocently for your sake, and bears on the cross not his sin but your sin. Thus the thief confesses the suffering of Christ on the cross. So you also learn from the bodily suffering.
Suffering of Christ recognize your spiritual and yourself. Christ took on the person of our sinner in suffering. Therefore we should appear before God in our hearts as He would appear before men on our behalf; and as He mourned on our behalf, so we should mourn for ourselves over Him. When he said to the women Luc. 23, 28: "You daughters of Jerusalem should not weep over me, but over yourselves and your children" etc.
Therefore, he who does not recognize and find himself in the suffering of Christ does not understand it sufficiently, and has communion with Christ in vain and in vain, if he does not learn to have communion with himself from the suffering of Christ. Therefore Christ weeps, laments and suffers for you, so that you may learn to weep for your own suffering and misery before God. For if you know yourself to be a child of death before God, you shall weep for good until you are eternally redeemed.
If you were to recognize your misery in the suffering of Christ, it would be easy for you to be humble, meek, and contemptuous of the world. etc. You would also gladly follow Christ in all his suffering. For who would not weep when he sees his misery so great that an eternal, infinite, innocent person suffers for it? It is frightening and cruel to hear from our part, and it would be no wonder that someone would even despair when he heeds such great misery; if, on the other hand, the great mercy of God in Christ did not comfort him, so that in God no one may doubt his salvation. For if God gave His Son for us, He has also given us all things in Him, Romans 8:32. Therefore, if you suffer in your conscience accusation before God, torment and death, weep and know that it is all deserved, and look to Christ, who suffers it all innocently and undeservedly; of this alone comfort yourself.
135416 , 241-244. Of the reception of the body of Christ. W. XII, 1762-1764. 1355
XVI.
*On the worthy reception of the holy true body of Christ. )
JEsus!
First, those who are in public sin and evil intent, such as hatred, impurity, and the like, shall not go to the sacrament. And they shall not observe the commandment of the church until they avoid such sin; for it is better to do God's commandment than the commandment of the churches, and to forbear the sacrament, than to sin against God's commandment to receive the same, which has forbidden the holy sacrament to such sinners.
- On the other hand, those should abstain from the Sacrament who feel that they go only for the sake of the commandment of the Church or out of habit, that where they would be free and would like to abstain, they do not go of good will or desire; for the holy Sacrament seeks, as St. Augustine says, a hungry, thirsty, eager soul that desires it: but those who go by commandment or habit have neither desire nor craving for it, but rather a hunger and thirst for it. For the holy Sacrament, as St. Augustine says, looks for a hungry, thirsty, eager soul that has a desire for it: but those who go by commandment or habit have neither desire nor eagerness for it, but rather an abhorrence or awe of it, that they would rather be from it than with it. An eager heart does not wait for the commandment, nor does it look to commandment or custom, but its need and desire drive it, so that it has regard only to the sacrament it desires.
Third, you say, if this were true, it is to be feared that few people in the world would receive it worthily; for almost everyone without his election, only out of obedience
*This sermon was published in 1521-1523 in seven printings, the first of which we follow. - Cf. Jen. A. I, 478; Altenb. A. I, 712; Leipz. A. XII, 470; Erl. A. 16, 241. D. Red.
of the church. Answer: There is no help for it, there must be hunger and thirst for this food and drink, or it may not come off without harm. Just as in nature, if the body is full and full, or otherwise sick and not hungry, and takes a large, rich meal, he must become sick and die from it; but if he is hungry and thirsty, he is happy, and becomes healthy and strong from it.
(4) Fourthly, therefore, the pope does too little, indeed, unjustly, in that he urges people with commandment, without any distinction, and does not first and more take all diligence how to bring this hunger and thirst into the hearts, thereby only corrupting the souls and driving them to sins, and completely destroying the fruit of the sacrament; unless someone wanted to point his commandment only to the hungry. Otherwise it is truly a pernicious, harmful commandment, which is not to be followed until you are hungry, and are driven by yourself without commandment, so that then its commandment is no longer necessary for you. The sacrament, even God Himself, may not give anyone anything without His will, and His gifts, though they are great, demand great hunger and desire, but flee and shun a stout and unwilling heart.
Fifthly: Hunger and thirst are prepared in this way, when a man is shown his infirmity and distress without any knowledge, so that he recognizes his misery and gains a desire to be rid of it; as when you realize that you are weak in faith, cold in love, timid in hope; item, you find yourself inclined to hatred and impatience, to impurity, to avarice, or what are the vices more than you doubtless have.
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You will find and feel yourself, if you look at yourself rightly; for all the saints have found themselves in this way; even if you would have been willing or fallen into some of the pieces, as infirm. Behold, the sight and knowledge of thy sin, if it be of opinion, or so much as worketh in thee, that thou wouldst gladly be rid of the same vice and wickedness, and desire also to be pure, chaste, meek, mild, humble, faithful, loving, etc. is a beginning of this hunger and thirst.
(6) The sixth: The greater and more fervent this desire is in you, the more you are sent to the sacrament; for God also gave his commandment for this reason, to recognize sin in this way, to punish some so horribly, and also to threaten death and hell with all kinds of pain and sorrow, so that he drives man and makes him long for piety, and thus ready for this sacrament. See, then man no longer respects the commandment of the church, but is glad that he may come to it, driven by himself and his need, without all commandment and demand. The pope and all priests should carry this teaching and instruction into the people and leave their commandment in place, so that everyone may remain free, and whoever does not become eager through this may abstain from the sacrament. Now, they only have to do the commandment and rush in with the crowd, so that much damage to Christianity is done.
- seventh: When therefore a man is come to hunger, and thereby prepared for the sacrament, let him ever take heed that he be not added to his worthiness, neither let him ask for it alone, as some do who pray the verse, "Lord, I am not worthy that thou shouldest enter under my roof, but speak but one word, and my soul shall be healed," Matt. 8:8. Not that I reject the prayer, but that one should understand a more detailed one. These are the words when Christ begins the mass and says: "Take, and eat; this is my body, which is given for you. Take, and drink of it, all of you; this is the cup of the new and everlasting testament in my blood, which is poured out for you and for many, for the remission of sins," Matth. 26, 26. ff. These words, even if the priest speaks them secretly (and if God wanted him to speak them loudly, so that everyone could hear them), are not to be understood.
(The words of the first chapter of this book were clearly heard even in the German language.) Let every Christian have them before him at Mass and pay attention to them above all things, for as they are spoken to all of us, so also the priest speaks them in Christ's stead to all who stand around him; let us also all accept them, relying on them, and not doubting that we are thereby invited as guests of the Lord to this rich banquet.
8th To the eighth: This is also what the priest means when he lifts up the sacrament and chalice and is rung with bells, which is no more than that we are reminded of the word of Christ; as if the priest and bell-ringer should say to all of us: Listen, you Christians, look here, take and eat, take and drink, this is the body and blood of Christ. So that by the lifting up of the priest and the little bell, the laity is signified as much as if they heard the words of Christ loud and clear, which the priest has read in secret. You must now build your hungry heart on these words, and rely on such a divine promise of truth, and go to the sacrament and appeal to God, saying: "Lord, it is true that I am not worthy that you should come under my roof; yet I am poor and eager for your help and grace, so that I may also become devout. So I come to no other reliance than that I have now heard sweet words, as thou dost invite me to thy table, and dost promise me unworthy, that I shall have forgiveness of all sin through thy body and blood, if I eat and drink it in this sacrament, amen. Dear Lord, your word is true, I do not doubt it, and I eat and drink with you, be it done to me according to your words, amen.
- the ninth: This is called having gone worthily to the sacrament; which worthiness is not due to our diligence, toil, labor, prayer, or fasting, but to the divine words of truth. Some, in order to make such a desire and lust for the sacrament, have invented various fruits of the mass, one otherwise, the other in such a way: that among them some write that a man does not grow older under the mass; and so long have they fooled themselves that they have made the fruit of the mass bodily and temporal, but that they have not made any fruit of the mass.
1358 L. 16, 246-248. Of the reception of the body of Christ. W. LII, 1767-1769. 1359
For the sake of the mass heard, they want to be safe and happy during the day; and nothing remains of the mass, that is, of the understanding and use of this divine promise, which is the whole mass. For Christ at the supper appointed no more than these words, and gave them to be used only for spiritual benefit, as, for the forgiveness of sin, for grace and help, so that man's heart, hanging on it by faith, becomes strong in all good against sin, death and hell. He does not want temporal, but spiritual and eternal help through his words and works, and it is a disgrace to God to abuse them for temporal goods.
- to the tenth: So when the priest administers the sacrament, he should be understood as doing the work of which Christ's words are, "Receive, and eat," etc.; and the man also should receive the sacrament in the power and consideration of the same word, and ever not doubt it be done unto him according to the sound and substance of the same words of Christ, that certainly Christ's body is given for him, and his blood shed for him, and he is an heir of the New Testament, that is, grace and favor of God unto life eternal. Behold, faith makes pious, and casts out all sin, strengthens all sickness, enlightens all blindness, heals all evil affections, guards against sins, does all good; lately, the fruit of such faith is all-sufficient, and no more infirmity; for in faith the Holy Spirit is given, by which man loves God, as in this He shows him so abundant a benefit, becomes joyful and glad to do all good, without commandment and law.
Eleventh: Now behold, how far they have gone from the road, who have taught us to go to the Sacrament worthily, to the measure that we should be wholly pure, and have made us stupid, timid, have perverted the sweet blessed Sacrament into a dreadful and yearly commerce, that few people go thither with desire and eagerness, because they always fear that they are not pure and worthy enough, by which care and fear they become most unworthy of all, and
For fear and desire do not coexist, which is why they have prevented us from coming, so that they might promote us. If thou wilt not come sooner, unless thou be wholly pure and without infirmity, thou shalt abide much better of it. The sacrament should make you pure and help you, but if you do not want to come sooner, you will never need its help, because you have helped yourself before. This is just as if you were invited to a delicious meal and ate and drank your fill beforehand, so that you had to sit over the table in disgust and disgust and let all the food be presented in vain. How will that please the host?
(12) Twelfthly, behold, it is so, when men are made godly and rightly guided by commandments and laws, that they become angry, and through such activity do unwillingly and unkindly what they do; which is then soon an obstacle to God's grace and sacrament, which he neither likes nor wants to give to the oppressed, forced, compelled by commandment and law; but to the eager, self-coming, thirsty, desiring heart; as he says in Matt. 11, 12: "The kingdom of heaven suffers violence, and the mighty snatch it away, from the time of John's preaching"; that is, because St. John opens up his sin and infirmities to the people (which all preachers should do), they become so eager for the kingdom of God and His help that they immediately rush in with violence and snatch it away. Such guests are also dear to God, and are welcome to Him, who are thus chased away from their sins and infirmities; as the 42nd Psalm v. 2. says: "As a hunted deer is eager for fresh well water, so also my soul longs for You, my God."
Thirteenth: So he also beckons Matt. 11:28: "Come unto me, all ye that labor and are heavy laden, and I will refresh you and help you." It is not to be believed that the Lord speaks of bodily labor or burden, for he only helps souls: therefore such words are to be understood of the labor and burden of the conscience, which are nothing else than evil consciences of sins done and daily infirmities and inclinations.
1360 16, 248. 249. 309. 310. The Passion of our Lord Jesus Christ. W. XII, 1769-1772. 1361
to sins. He does not expel all of them from himself, as those do who teach us to go to the sacrament pure and worthy, nor does he give a commandment, nor does he expel anyone, but rather entices and tempts all who are sinners and find themselves burdened, if they desire help otherwise. The high sacrament must be considered not as a poison but as a medicine for the soul; as he himself says Matth. 9, 12: "The healthy have no need of a physician, but the sick. It is only necessary that you know and feel your work and your burden, and that you are eager to be rid of it; then you will be worthy of the Sacrament.
and if you believe, it will give you everything you need. But now many go without such understanding, bringing a hungry belly and a full soul; praying much before and yet not believing; taking the sacrament and not needing it; not knowing why they do so, but that they obey the commandment of the church with fear and unwillingness, so that they become the sacrament in the most unskilful way. Woe to all such teachers who not only keep silent about the sacred sacrament's custom and power, but also hinder it with their mad activity and writing. God save us from them, amen.
XVII.
*The Passion, or the suffering of our Lord Jesus Christ. )
The supper is now executed. Now let us see the entrance into the Passion. Christ, when the supper was done, went with his disciples into a field called Gethsemane, as he used to do. There was a garden under Mount Oliveti, where he went in and made the disciples sit down. And he took with him John, and Peter, and Jacob. Meanwhile Judas was going about in the city, and was setting up his business, and bringing servants together. For he thought that there would be a great crowd about Christ. And the government of Jerusalem was divided into three orders. The first were the chief priests, as the clergy are now called, who were to be canons. Then the other regiment
*We follow the first printing, from 1522; otherwise, this sermon is still found in the two collections "Fourteen beautiful Christian sermons" from 1523 and "XXVII sermons" from the same year. - Cf. Leipz. A. XII, 473; Erl. A. 16, 309. D. Red.
The rulers among the people were the councilors. After that, the two powers were under Pilate's hand, who was made up of Romans, who now held many travelers and servants, who waited where something wanted to rise up. Meanwhile Judas seized the power, so that he raised up the people of the three overlords, the spiritual, the secular and the pagan or Roman. When Christ saw this, he began to mourn and to tremble, and said to the disciples, "Sit down, and pray that ye enter not into temptation." And going a little from them, he prayed, "Father, if it be done, let this cup pass from me: nevertheless not as I will, but as thou wilt. After this he went, and found the disciples asleep, and said to Petro, "Petre, wilt thou not watch with me one hour? The spirit is ready, but the flesh is weak. And to the other he went, and said the same prayer, Father, can it be no other way, but that I must drink it, and thy divine will be done? Then he came once, and
1362 D. 1". 310-312. the passion of our lord jesus christ. W. XU, 1772-177S. 1363
found them sleeping, for their eyes were weighed down. Then he left them once, and went the third time, and said the same prayer once, and sweated a bloody sweat. After this he returned to his disciples, and found them asleep the third time, and said, "Yes, now sleep; behold, now approacheth he that betrayeth me; arise, and let us go forth to meet him."
Now let us see what it is that the evangelist says that he began to mourn and to tremble. Behold, you must let Christ here remain a fine pure man (as we all are, except that he has been without sin). That is why he mourned and trembled here in the anguish of death. Now, how frightened he was here, we cannot say. If we had tried a little and stood in the anguish of death, we would know something about it. But the fear is, before one dies, an hour or four before death, when one sees death before one's eyes, sees death in the face, sees that death opens its jaws and wants to fall on him: then such distress and fear sets in, such trembling and mourning, that it goes through all his limbs, through body and life, through marrow and all bones, that there is not a limb, it is most distressed. Just as one should execute a man now, so that he sees his death before his eyes, so he is afraid and grieved, and if all the pleasure of the world were there, one could not give him a drop of joy. Behold, the fear and mourning Christ also had here, and much harder than any man has tried. For this is reserved for him, that he did not go mad. His reason remained clear and pure. And the clearer reason sees death, the more terrible it is, the more fear it causes. But a part of people become mad and nonsensical, they do not feel it so hard.
3 Christ suffered this, not because he needed it, but because of us. God has ordered him to love. We deserved to die and to suffer the agony that we should suffer. Now our God has suffered it for us and turned it into Himself,
so that death and fear become powerless and impotent, and thus sweet to us to overcome, if we believe in him. Therefore, if one were to be "offended", learn here how to be skillful, so that when death begins to fall upon us and to frighten us, we remember that God has set his body and blood for us, and that all "be". Let death happen for us, and for the sake of overcoming death's hardships, so that, even as they would push us, we might look to Him and cling to Him in faith: so we also overcome them. Although I believe that no saint has ever suffered so severely as Christ. For we read of many saints, namely of St. Stephen, who have fallen asleep over their death. Still, that one plays the certain, it is better to prepare oneself for it.
4 On the other hand, death's compulsion is much more severe when death now attacks and wrestles with you. We can see this in those who die, how they writhe and writhe, but not all of them. Christ also had them here in the very best way. And is an unspeakable chastisement, much less (recognized *) to him who has not tried. Therefore, there is such a struggle, since now and then man, now and then death lies above, and penetrates **) him, as he must sink in an instant into the abyss of hells, as the devil, death, hell wants to swallow him at once, that all manhood falls away, the heart melts and flows away completely like wax in the sun, that penetrates him through marrow and leg, and makes the legs as soft as the flesh is.
5 King Ezekiel also tried to do this, and so he writes Is 38:13: Quasi leo contrivit omnia ossa mea: "Like a lion he has crushed all my legs." And of this we have an example of a reeve who happened on the Schneeberg. He also wanted to think himself higher than the common man, and wanted to receive such a great host as the priest: then God punished him before
*) The word "recognized" is found in the 27 sermonsD . Red.
**) Instead of "dringt" the 27 sermons have "dünkt".
D. Red.
1364 16, 312-314. The Passion of our Lord Jesus Christ. W. xn, 1775-1777. 1365
The earth opened up and wanted to swallow him up. Then it seemed to him that hell, death and everything would fall upon him and that he would sink into it. Then he fell down and wanted to hold on to the altar in fear, and he smashed his hands into the stone, so that even today you can see all his fingers. There one sees how one must be afraid, so that even his flesh becomes bones because of fear. And this is what Christ felt most keenly. For he always remained by his pure reason, so that he also let go of bloody sweat and was contained by divine power; otherwise he could not have overcome it.
Now the struggle, the death, the Lord alone has overcome and set free for our benefit; he did not need it. This must be well remembered in all things, that what he suffered was done for our benefit, and the corpse of suffering was made a shield for us, that we might learn to trust in God and believe, and go into death rejoicing in God; so must he also be overcome in us.
7 And this is where Paul's sayings go. He who believes in God has life in death, righteousness in sin, bliss and salvation in hell. Therefore he says 1 Cor. 15, 55: "Death, where is your sting?" and introduces the prophet. I will send forth a wind, which shall wither the veins of death, that they may fail, and swallow up death in the overcoming; that death may be an overcoming unto all them which cleave unto it. The wind is the Holy Spirit, in whose power Christ overcame death. For here you must let Christ remain a pure man, on whom death, hell, sin with their powers have fallen. But Christ, by divine help and virtue, overcame them. And the struggle was by far the greatest. For neither scourge, nor crown, nor cross made him sweat blood like this battle. For afterward in the body he died easily; but there, in the spirit, he was afraid that he had to overcome it. This spiritual contact, I think, no one sees, except the damned,
when body and soul have been separated. Therefore, learn here in faith the need of the Passion, that we may not insist on any one thing, but merely close our eyes, and look to the overcomer, Christ, on whom we freely cling; and death will be swallowed up in us.
- follow now, how he met his enemies, and henceforth come into bodily suffering. And this may be divided into three parts: the first, the spiritual, in the garden; the second, the bodily; the third is mixed, that is, the shame and mockery he suffered, half spiritual and half bodily.
(9) Before we come to this, we must say a little about the custom. For this reason the evangelists also used few words in it; for they well knew that if they were not led in the custom, they could never say enough about it. And now, to make an entrance, let us contrast the old Adam and the new Adam, as Paul says that the old Adam is a figure of the new Adam: that the old one has poisoned with his sin all that comes from him; the new one has made blessed and sanctified by the Spirit all that comes from him. So he has reversed that which he commanded him: Do not eat of the tree, do not sin, lest you die through sin. That he should not sin because of the punishment of death is commanded to Adam here. But Adam passes through and comes to death, whom now Christ has helped out; just as he comes in another way, saying, Die, that thou sin not; and not, Sin not, that thou die not.
Now, we are in death; if we want to get out, we have to die. Adam did not want to be deterred by the punishment; now God comes and says: "Well, then, accept the punishment, and you will be clean. So death, which before was a punishment of sin, is now a medicine of sin; so here it is given. This is what happens when we die willingly. If we do not die willingly, we do not get out of the punishment and have to die eternally afterwards. So God has reversed the case. Now we are so poor
** 1366** L. ie. 314-316. the passion of our lord jesus christ. W. xii, 1777-1780. 1367
wretched children, that we cannot die willingly; one cannot give so much to the free will that it likes to die; yes, the free will flees from death. Therefore it is with vain dying and murdering that we get rid of sin. But this is the best of dying, that the will may give itself up. For the body is soon dead, when the spirit has given itself up to it. Therefore, because nature is so weak, God has appointed one to lead us, and to cast out hell and sin, so that all who come after may not die. Now when nature says, O woe, it is hard; Christ says, Follow in my footsteps, and walk finely. So we die willingly; so sin must die, and death in our death. So God is ours, to be taken for an image. Now, where he is not, there must be destruction, there is no help for it; for nature does not like to go there. Although the servants run toward the sword and guns in a manly way, that alone is a stubbornness. But when they are struck that body and soul must separate, then it comes differently. That is why we must keep the guide and leader, who says, "Come, follow in my footsteps and look to me, and where I stay, there you will also stay; so we will get through. You have to have a guide.
(11) That is why we must have the image first; it gives us courage and makes us manly, so that we go up fresh. Yet it is still weak. Therefore we have a promise concerning the image, that if we go after him, we will also feel a manhood and a strength in our hearts. For he went in such a manly way, because of the Spirit. He also promises to give us the Spirit, which also makes us manly, even though we do not receive the Spirit completely. We still have a consolation in the suffering that Christ is also struggling here. For if he had not let us see him wriggle, it would have made us weak, so that we would think in suffering: O how bravely he goes to death, how I am so weak, alas! I cannot follow him. So he says, "Behold, I will bow down low and wriggle, and it shall be
We will do much better than you.) But in the midst of trouble I will be strongest and overcome. Therefore stand firm on me, and in tribulations you also shall overcome. This is what is needed in the Passion.
(12) So we should be prepared for death and not expect help from anywhere else but from God. So Paul says: We are nothing but sheep for slaughter, to be killed today or tomorrow. So it must be, as Christ himself says: "If you want to follow me, take up your cross; but if not, you are not worthy of me. So it was in the old days: when the bride was young, one day she was twenty, the next thirty; now she has grown old and wrinkled. It must become completely new again and come into Christ, so that honor, property and everything can be put in the redoubt.
(13) So then we must use the image, that in all our temptation we may look upon Christ's image, and smite it in our eyes, and follow it freely. For Christ goes through how it grieves him, and becomes courageous. So we must pray that he will also give us courage and the Spirit, and may we also learn to become strong in stupidity and overcome in the midst of adversity. So Christ does not only come into us like an image, but he plants all his strength in us, so that we can also suffer. Therefore, come what may, however great the shame, let it be seen that Christ our Duke also sees it and overcomes it manfully. That we also ask for manhood, to become strong in the midst of things, and to come through.
(14) So Paul presents Christ to us in all the epistles: first, as an image to be followed; then, that he may give us the spirit and the courage that he has. And this is the right Christian teaching. But if one teaches that one should do something good and leave Christ, that is seductive.
(15) Now this is to learn how to use the Passion, and that no one may study it unless he has been in trouble, and has exercised himself with Christ, so that
*The 14 and the 27 sermons have: "it shall hurt you much more than it hurts me .
1368 p. 16. p16-31p. The Passion of our Lord Jesus Christ. W. xn, 1780-1782. IZZA
he suffered it and went through it and thus received through him to go through it. So one must come in and need it. It is not enough to put it in the ears alone; the leaven must be kneaded into it. Now this is what Adam is told: Do not sin, lest you die. But unto us it is said, Die, that thou depart from sin. Therefore, if we would be willing to suffer in this way, we must look to the image of Christ, who thus presents Himself to us; and afterward ask of Him His courage, that in our weakness we may also suffer this.
The Petri case.
(16) The case of Peter pleases me very much, for he was the most distinguished of the apostles, and for this reason he was the hardest to please, so that he henceforth learned to deal kindly with the conscience. For there is nothing more tender and soft on earth than a good conscience, especially when it is still young and has just been conceived. Therefore the apostles and rulers must fall first of all, that they know that they are fools and sinners, that they deal delicately and gently with the conscience, and spread themselves out, and let their feet go down upon them. For the poor souls have to overcome, and before their eyes stand hell, death and sin, so that they are very weak. Therefore they must be well led, and rightly guided and shepherded, as gentle little sheep.
(17) But now we see that the bishops deal with the poor consciences as if they were iron and adamantine, and come and force and coerce them, and only want to stab, torment and banish them horribly. This alone belongs to the executioner and this alone harms the poor weak consciences: the hard, hardened ones do not pay much attention. They still go about with crowned caps, they are to be worshipped, they bind the poor consciences with their laws; but if they were to stake life and limb on it, they would burden all weak consciences, and strengthen them and lead them quietly to faith. This is what St. Peter did afterwards; for he knew his infirmity from the fall, and he made an epistle that tastes in the heart of a weak conscience.
*14 and 27 sermons. D. Red.
De Regno Christi.*)
18 Christ says the saying Joh. 18, 36: "My kingdom is not of this world"; item v. 37: "He who is of the truth hears my voice. There he says where his kingdom is and where it is not, namely, in the heart alone. Therefore the papists, who reign in outward adornment and showmanship, are not a hair of his governors. For he says: My kingdom is not in this world. And this is true. For the gospel cannot be contained, neither in boxes nor castles; it cannot be clothed nor adorned; but it is in the heart. He who is of the truth is rich. So it stands in spiritual things alone, not in external things. Christ's kingdom is a kingdom of truth. Do you want to know what its armor, castles and cities are? Not, but faith alone, which is the truth, that one clings to God alone. In it is the kingdom and blessedness; in the external kingdom it is not. For that alone is a larva and a carnival play, and nothing right. However, those who are in God's kingdom must still live outwardly in eating and drinking and enjoying the world; but moderately: inwardly stands the right kingdom. But the pope has drawn it out in the outward regiment, in eating and drinking. So if one does to the green wood, which ought to be green, how will it be with the dry and condemned?
The third part, Passio mixta.)**
19 Now the shame begins here, mixed with the spiritual and physical suffering. And these are the four main sufferings, that he must hang here on the cross with the worst offenders.
020 Now that he hung, he became a true priest. Then he is our priest, sacrifice and altar, that we may follow him, and crucify the old Adam inwardly and outwardly with Christ. Behold, what does free will want to be able to do? God must sacrifice His only Son for us here, He must overcome sin, death and hell for us here.
*) Of the kingdom of Christ.
**) The blended suffering.
1370 D. 16. 319. 320. 18. 6. 7. Am Ostermittwvch. W. XII. 1782-1784. 1371
so that all who cling to him may come to salvation and help through the prayer that is made here: "Father, forgive them, for they know not what they do." Then let God be the right priest to offer and take away sin. And therefore learn righteousness.
Heli, Heli, lama sabathani.
Twenty-one after that: Heli, Heli; in all three afflictions he had no comfort at all, neither inwardly nor outwardly: inwardly he wriggled, outwardly he suffered. After that, in weakness, everyone mocked who could.
Remember me, O Lord, when thou comest into thy kingdom. Truly, truly, you will be with me in the garden.
(22) Then Christ takes the priestly office, takes the keys, and absolves him of sins. All this is done for our comfort.
And from that hour the disciple took them to himself.*)
This is that here Christ dies so merely that even the mother does not remain. For it
*14 and 27 sermons. D. Red.
completely must be left with a Christian man, everything must be taken off it.
Everything is now accomplished.
- the sacrifice is there, sin, hell, death, and all things in particular are overcome. Therefore it follows:
Father, into your hands I commend my spirit.
(25) Now we have to learn throughout our lives that we form all the pieces before us and thus follow them.
And darkness fell over the whole land.
- Then there was a new world, and God came to raise up the Son again.
Truly, this is God's Son.
27 There the Christian being starts again. Now then, dear friends, you should take the Passion to heart and contemplate it. That is the most important thing, you will have to use it. But I have let go of the presumptuousness that some seek. Now let us call upon God, so that we may grasp His suffering, that through it we may overcome death, hell and the devil. Amen, let this be done.
*) 27 sermons. D. Red.
XVIII.
*Sermon on the Gospel on Easter Wednesday. )
From Mary Magdalene.
John 20:11-18.
And Mary stood before the sepulchre weeping without. And as she wept, she looked into the sepulchre, and behold two angels clothed in white sitting, one at her head, and the other at her feet, where they had laid the body of Jesus. And they said unto her, Woman, why weepest thou? She saith unto them, They have taken away my Lord, and I know not where they have laid him.
*In the same year the two first printings appeared, the first of which we follow. - Cf. Jen. A. V, 334; Altenb. A. V, 575; Leipz. A. XII, 477; Erl. A. 18, 6. D. Red.
1372 L. i8. 7-s. Easter Wednesday. W. xn, E-1?88. 1373
have laid. And when she had said this, she turned back, and saw JEsum standing, and knew not that it was JEsus. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She supposed it was the gardener, and said unto him, Lord, if thou hast carried him away, tell me where thou hast laid him, and I will fetch him. Jesus saith unto her, Mary. Then she turned, and said unto him, Rabbuni, that is, Master. saith JEsus unto her, Touch me not: for I am not yet ascended unto my Father. But go unto my brethren, and say unto them: I ascend to my Father, and to your Father, and to my God, and to your God. Mary Magdalene comes and proclaims to the disciples: I have seen the Lord, and these things he said to me.
This story, dear friends, happened on Easter Sunday. When the other women and the disciples had gone home from the tomb, Mary Magdalene alone remained at the tomb and the angels appeared the second time. This is why I say this, and why it was written, so that the article about the resurrection would be clear and firm, so that no one would doubt it. So let us stay with the Gospel and take two parts from it: the first, the example of Mary; the other, the words and teachings of the Lord, which he recites to Mary here.
This Mary is now a fine example for us to follow as a Christian. And the evangelist has also written it so diligently that we who read or hear it may also draw a little heat from the fire that burns and is in the dear Magdalene. For you see that her heart is on fire, that she is so full of love for the Lord Christ that she walks as if she were mad and foolish. She is alone at the grave and sees two angels before her; she is still so full of both sorrow and anger that she is not at all frightened by such a sight. It must have been a deep heart that was drowned in sorrow. No man is so stout-hearted that he would be horrified if he were to see an angel unawares. And she is nevertheless a woman in addition. She still walks along in such a way that she neither sees nor hears, she also does not inquire anywhere; her heart even hangs elsewhere. Likewise also afterward, when she perceives the Lord Christ as the gardener, she thinks no further, and bursts upon him, thinking that all the world is of the same mind with her, and says to him badly, "Tell me, where hast thou laid him?" That is to say, she runs out so rashly and with sheer unreasonableness. She would have wished him a good morning beforehand.
have. She did not do any, nor did she think that he would ask her what she wanted or of whom she said? And what is more, she said, "Where did you put it? Tell me, and I will fetch him." O yes, a beautiful fetching should be for me! A woman wants to carry a dead body! Summa, she neither hears nor sees, nor does she know what she is saying, so much have the thoughts of the dear Christ taken over and captured her heart.
(3) The evangelist has certainly written this for us, so that we may see an example of a beautiful, fine heart, which is so full of Christ that it neither sees nor hears anything in front of it. She does not think otherwise than that he is stolen. There is no doubt that she was angry with the Jews because it was not enough for her that they had strangled Christ, but they did not even allow him to be buried. They will also have said: What are they doing, how can they torment and torture us poor people like this? These thoughts will no doubt have cost her many a tear, because she is so sure that he is gone. It is especially a longing faithful heart, which was full of love for the Lord Christ. Oh that we should have such a heart, we would be different people! But we always remain in one, cold today, much colder tomorrow, and are thus hopelessly discontented people. Nevertheless, a Christian heart should be so skilful that it lets itself think it knows nothing more about anything but Christ. The devil will be far enough from such a heart. But the holy angels and the Lord Christ himself will be near, as we see in Mary. And that is enough of the example of Magdalene. Let us also turn to the other part.
- that Christ says to the Magdalene: "Do not touch me, I am not yet finished...".
1374 2-18, s-ii. Easter Wednesday. W. xn, 1788-1791. 1375
These are words that belong to faith, because they demand and teach faith. For they also demand and teach faith. But the story happened this way: When she called Christ by name and knew him by voice, she approached him and wanted to touch him, as it happened. Now Christ does not want this, and commands her not to touch him, because he has not yet ascended to the Father.
Now how are we to understand this? He does not want to be touched when he stands before her? Can he be touched afterwards, when he has ascended to the Father? It seems to be a foolish answer; nevertheless, it reads like this. The other evangelists also write that he allowed himself to be kissed and grasped by others. All this happened because, as all teachers write, Mary Magdalene thought that he had thus risen, that he would live with them again as before. As she saw Lazarus and other dead people, after they were raised by Christ, walking among the people as before. She did not think that he should begin another eternal life; she did not think that he would need this mortal life as before. Against this Christ says: "No, dear Mary, I am not touched in this way; I have not risen from death for this reason: I am now in another being and life, that I may be king and lord over all that is there; as he will say further in the Gospel about his ascension. So this is his opinion, that he punishes her weak, imperfect faith, so that she enters into a stronger faith; in which he has no interest at all, whether she touches it or not. Therefore he soon goes and makes a preacher out of her, that she must be a master and teacher of the dear apostles, and commands her such a message:
Go to my brothers and tell them: I ascend to my Father, and to your Father, to my God, and to your God.
(6) You should grasp these words very well. For you know how much has been taught about the brotherhoods under the pope, and how much has been said about them.
has boasted. There was no chapel anywhere, no saint anywhere, he had a special brotherhood. To this also belonged the rosaries, and what the devil and but devil more has been. Therefore we should thank our dear God that he has eradicated such errors. And if the holy gospel had done nothing else, it would still be a great thing that it has purified such blasphemy. Although they themselves do not boast much about such brotherhoods, but imitate us and learn from us how they should preach. So it is now certain that every brotherhood has been a fon- derable idol. For they have wished to become something and deserve something before others, against this one and true brotherhood, of which the gospel says here. Now this is the true iconoclasm, that such idolatries are put down by the holy gospel. And all spiritual brotherhoods, as they have hitherto been called, are to be cast away and done away with. Of the secular ones, that one city joins with another, I do not say; I let them remain in their dignities.
(7) But this brotherhood we alone will have, since we shall have fellowship of goods before God, of which the text here says, which is well worthy to be written in letters of gold and in our hearts. "Tell my brothers," he says. This is a word sweeter than sugar and honey, that the dear Christ comes before the disciples think of it. Peter has even denied him; the others had all kept as faithfully to him as a hare to its young. What did they do to deserve that he called them his "brothers"? Namely, that we deserved it, that they denied him so strongly; as we also did. For our merit, since we also earned the gospel, was also this, that we daily crucified Christ, both on the altars and pulpits, and thus deceived the poor people. If he should have paid us evil, we would all have deserved that the earth would have swallowed us up in front of the altars and in the pulpits. As also happened to St. Petro; the
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goes confidently into hell, denying Christ, and all the other apostles. Nevertheless they shall be called brethren, nevertheless he saith unto Mary, Go and tell my brethren. etc.
8 The epistle to the Hebrews highly praises this, saying: "For this reason he is not ashamed to call them his brothers," Heb. 2:11. And in the 22nd Psalm v. 23: "I will tell your name to my brothers. There one sees that the dear saints can move such words, how a great glorious title this is, that we are to be called Christ's brothers.
(9) But how great a thing it is in no man's heart that he should make us brethren, and give himself freely to us unbidden. Now if a heart could firmly believe such things, of whom would it fear? or what would it fear? But the sorrowful unbelief is so great that we cannot grasp the words. For, dear Lord God, what is it when he calls us brothers? Namely, that he makes us heirs of all the goods he has, Rom. 8:16, 17.
(10) Now therefore, if any man do this, and tell the inheritance and the goods which he hath, there shall be found together a poor miserable beggar, and the greatest and highest king. For we are full of sin, under the devil, and always have evil consciences, fear and heartache. But Christ is the Son of God, full of righteousness, wisdom, life, joy and comfort. And who would tell all such goods, which he inherited from the Father? He has distributed all these goods in the word that he calls us brothers to all who want them. For he clearly says, Matth. 12, 50: "Whoever does the will of my Father is my mother, brother, sister." "This then is the will of the Father," as John Cap. 6, 40. indicates, "that one believe in the Son." He wants us to believe in the Son, so that we can be sure and believe that everything he promises us is true. If you do this, then you will hear that you are Christ's mother, brother, sister and all of these things together.
(11) These are such words that no man nor angel can adequately say and strike out, as they are worthy.
would have been. How could he have spoken more kindly and lovingly, the pious Christ? It is the kindest names that men have among themselves, "mother," "brother," "sister," etc., that go through marrow and bone. I am your brother, he says, if I have a penny, a florin, you shall have it too: eternal righteousness, eternal life, wisdom, joy and comfort. All that I have shall be yours. If you have sin, guilt, harm, hell, death and the devil, that shall be mine; I have bounty enough to redeem you and pay for you. Whoever could believe this comforting promise would already be in paradise and heaven. What should such a heart, which believes these words, fear? or what should it care for? It would have to say, I do not want to worry about anything, because I have such a brother. If sin, an evil conscience, fear of death and hell, persecution from the world, and whatever else may come, I can comfort myself with these words and say: I am a brother, appointed to common goods and a common inheritance; therefore I will not let myself be challenged by all these things etc.
(12) It was a beautiful, sweet and comforting sermon to the dear Peter and the other apostles. They were sitting with each other, facing death, because they were not allowed to move anywhere in front of the Jews. They also had an evil conscience, because they had so shamefully departed from their Lord Christ and in His distress and suffering. Especially Peter, who had denied him three times. Then the thought occurred to him: Well! I have not only denied my dear Lord, but I have also conspired and given myself to the devil. In sum, they all sit together in the midst of hell, with evil consciences and terrors. They cannot think that he will forgive them; much less can they think that he will receive them as brethren.
(13) Therefore the dear Lord Christ comes to them with the word, as if he were going to hell, and says, Ye are my brethren. I actually consider them to be
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to the first have hardly believed. For these are such great and profound words that cannot be grasped or learned at once. For think of it yourselves, dear friends, how can I come and enter into hope, because I am such a great sinner and have spent my life so shamefully, that I should nevertheless become Christ's brother? It cannot be grasped in our hearts. Therefore we have enough to learn from it. And let us only learn well. This is not the fault of our stubborn and hard unbelief. For this reason we who are still hesitant and have an evil conscience have a certain indication that we do not believe this comforting message and are still full of unbelief. Well, he will also be gracious to us, as he was to the dear apostles. But let us be careful not to let ourselves think that we can do it. We have enough to learn all our lives from every sermon, let it be regarded as little as it wants to be.
14 Now behold, dear friends, this is a Christian brotherhood, beside which no other brotherhood is to be admitted, call it what you will. I will not share my good works with you, neither will you share them with me: rather send them to the light gallows among the stinking thieves. For all such brotherhoods tear us away from this brotherhood of Christ, which allots and gives us all that Christ is and has. Dear, these are such words that cannot be taken to the wind, as if some frivolous man had spoken them. They are truly such words that one can die on them. And then one experiences first of all how strong and comforting this sermon is, when one is in a strong challenge. In this Christian brotherhood, no saint has more than the other. St. Peter and St. Paul have no more of it than Mary Magdalene and I and you. And if you take them all together, they are all brothers at the same time and there is no difference between the persons. St. Peter and St. Paul have the same property that I and you have, and all those who are baptized and do the will of the Father. St. Peter and St. Paul, what do they have? Namely, that their sins are forgiven, comfort and help are promised in all distresses through
Christ, against sin, death and the devil. I have, and so have you and all believers.
(15) It is true that I and you do not hold and believe this as firmly as St. Peter, but it is still the one treasure. Just as when two of them can hold a cup of malmsey in their hands: one trembles with his hand, the other does not. So also two can hold a bag of money: one in the weak hand, the other with the strong hand. The hand, God grant it be strong or weak, neither gives nor takes away anything from the bag. So here, too, there is no other difference between me and St. Peter, except that he holds such treasure more tightly. Nevertheless, I should and must know that I have the same thing that St. Peter and all the saints have had.
(16) It is strange and lying that the thief, a knave like me and you, should be able to say: I have as much as St. Peter. God forbid! say the hypocrites, should I consider myself equal to St. Peter? etc. But it is not a hope. And if you say so, just notice that it is a scandalous humility and an ingratitude, more than a humility. For those who say this want to bring it about by their works that they may be like the dear saints. But we say that we are like the dear saints, by whatever name they may be called, and do not ascribe this to our fists; but those who are so humble want to get there by their works; let them always go, the devil will also reward them. A Christian should and must say: I know very well that I have earned hell with St. Peter; but that I am now as rich and holy as St. Peter, well then, I have earned it just as he did: it is all God's goodness and grace. But you can't get them there, the mad Sabbath saints; they want to get there badly with works. This is then a quite devilish hope, that a man wants to come into this brotherhood through himself.
(17) Now this is righteous humility, when I say, I know nothing in myself that I should be like the saints for my sake. Therefore, because I am condemned because of my sins, my Lord is coming.
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Christ therefore saith unto me, as unto Petro, Dear brother. For this is not presumption or hopefulness, when a man takes what is given him, but rather gratitude; for by this he confesses that he has it from another, and not from himself. Thus a beggar takes a skirt from a rich man, and yet is not a hope; but it may well be a need. This then is right humility, when I see that I am altogether lost, he gives me a presumption that is not upon me; on which then we may insist, as he says in the Gospel of Luke Cap. 12:32: "Little multitude, fear not: it hath pleased your Father so well that he should give you the kingdom." He will give you the kingdom, he says. So do not see what is due to you because of your merit; only hold open the sack and take what he gives you and will gladly give you.
(18) Now this is a good presumption, which I have not of my works, nor of myself; but because I have the very goods which Christ has, that I also know that St. Peter has no other Christ than I and thou. And would God that we could be so presumptuous. The beggar should not run away when he is given a piece of bread: it is not a hope if he takes something for God's sake. But you may let go of the hope that is in you, as there is your own wisdom and righteousness. So you must not fear that the dear saints will be angry with you if you respect them in the same way. It is only because we cannot be hopeful enough here; but turn it badly: where we ought to be humble, and take what is given us, as those who may, we do not; and where we ought to be hopeful and insist, we want to be humble and ashamed. This is no different from the fact that we are so blinded and stubborn by nature that the words of comfort do not penetrate our hearts sufficiently.
(19) It could also be said in more words that we are to be joint heirs in heaven and earth. But would God that we knew only a little of it, so that it would not overflow in our hearts, again, and again.
Foam on the water. For if this teaching sinks right into the heart, then all suffering and misfortune is only a joke. As we see in the dear martyrs, a virgin of fourteen years went to her death in leaps and bounds, no other than to a dance; as they say of St. Agnes. Where does the courage in a young maiden come from? Namely, from the fact that they believe and certainly believe that they are to be joint heirs with Christ. This is why a Christian is so completely taken in by faith that he does not pay attention to any misfortune. If he is thrown into prison, if they want to kill him, if everything is one to him, he consoles himself with the fact that the same prison and the same death are Christ's prison and death, because he is a joint heir. That is enough of this saying. Now let us continue.
I ascend to my Father, and to your Father, to my God, and to your God.
(20) These are beautiful and kind words, since he emphasizes the benefit and fruit of his resurrection even more sweetly. First, he makes a distinction between us and himself, saying not, "I ascend unto our Father;" but, "I ascend unto my Father, and unto your Father." There he wants to indicate that we do not have another father and he also has another father, but that we are not sons of the father as he is. He is the natural and born son of the father, and not a son whom he took to himself from another lineage, as it is called: filios adoptionis; and this advantage he now has above all others. So now this is mighty great, which he says: "and to your father." This is a whole and rich brotherhood, that God is not angry with us and judges us, or is our tyrant and executioner; but our Father. So with this word he opens heaven, and closes to all believers the fatherly grace and mercy.
(21) Poor Peter sits in the hall, and when he hears the name of God, his heart is terrified. For he cannot think otherwise: God is hostile to sin and has created hell to punish sin; just as we must think.
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If St. Peter and we are to see things differently, it must be done differently. An evil conscience cannot do otherwise. But those who are so wicked will also find it one day. So Christ wants to wash and rinse such a heart with these words, and says: "Dear one, it is not as you think: I am your brother; so is my father also your father. So he takes out of the heart the angry look, and puts in its place a kind and right look.
(22) Consider, then, how a father's heart is toward his sons and children. I am not speaking of such fathers, as there are many who are not worthy to be called men, who have no regard for their children. We see in the wild animals that it is a natural creature, implanted by nature, that they love their young, not to mention men who have wit and reason above that. So Christ gives us with this word: "and to your Father and God", all that the Father has and is able, that we should have the same for inheritance. If one believes this, what will follow from it? Namely, that I think: "Well, if he is the Father and not a terribly angry image, of whom shall I be afraid or anxious? He is greater, mightier, more powerful than the whole world and all creatures. There one sees nothing but fatherly kindness.
(23) Now we who do not believe these things are we who have not been sent before to such a glorious inheritance. My heart always says: I would gladly believe it all, if I were like St. Peter or St. Paul. So we always want to go up with works; we don't want to have anything as a gift, and we say: I believe that Mary, St. Peter, St. Paul, are brothers of Christ; but I have not earned it, nor am I worthy of such great honor. But these are all foolish things. Do you not hear that it is a gift? St. Peter is just as much a poor, miserable sinner as you are. So now the word says to both of them, to you as well as to St. Peter, that you are God's Son and God is your Father, that God no longer wants to be terrible or hostile to you. St. Peter now seizes
Such a word: "and to your Father and God", and is therefore true, as the word reads, God is his Father and he is his Son. If you want to be like St. Peter, do the same and speak with such faith.
(24) Dear Lord God, there is nothing more to be done than to grasp it, and only stop and let it be given. So only believe the word and be hopeful, insist and defy it. For the treasure is worthy of throbbing and defiance. Christ wants to be your brother, God wants to be your father: so all angels must be your friends, and the sun, moon and stars must laugh and rejoice with you; hell must be completely closed, and nothing else must be there but the fatherly and gracious will of God. Behold, the man can speak so beautifully and sweetly.
(25) I think that this is a true brotherhood, that he goes up to the dear Mary and commands her: "Go and say to those who have denied me and have been unfaithful to me that they are my brothers; and that I want to provide that my Father should also be their Father. It is not necessary for you to do this or that, to fast, to build churches, to say mass, to dress like this or like that, to go on pilgrimages here or there. Only give so much honor to our Lord God, and accept what he gives you, and believe what he promises you. This will of the Father is not difficult to keep; yet we do not do it. This is no different from sin, which has so completely taken over and surrounded us, and clings and clings so hard to us, and stretches us (as the epistle to the Hebrews Cap. 12, 1. calls it), that someone always wants to know something he has done, so that he can rely on it.
(26) I can hardly leave it, and yet I am so crushed and shattered that I am barely alive. This is the real millstone that can never be removed from one's neck. Therefore, one must always learn and practice that Christ is our brother and God is our Father. If the heart believes it, then one can stretch out the neck finely and say: Dear God, I must give up my life for the sake of your word, which I want to keep.
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I will gladly do so, for I know that you are my Father, so you can give me life again, even though I am dead. But as I said, it is only up to us to believe and accept it. The treasure is certainly there, the word cannot lie to us, since he says: "Go and tell my brothers"; item: "I ascend to your God". There is neither danger nor sorrow, except for a few misfortunes that we cannot grasp. This is what it means: I believe in a holy Christian church. We are all saints, and cursed be he who does not call himself a saint and boast. If you believe the words of Christ, you are as much a saint as St. Peter and all the other saints. Cause, Christ will not lie.
27 Therefore, if you do not say, "I have as much as St. Peter, and I am as holy as St. Peter," you are ungrateful to your Lord Christ. Dear, I and you have denied too much before, shall we do it more at all? Such boasting is not a hopefulness, but a humility and thankfulness. And he who does not do it blasphemes Christ and baptism. For baptism is a work of God and holy: so is Christ also holy; his blood and his body are also holy; how then could I, if he gives and bestows these things upon me, that I should not also be holy? It would be as much speaking as if I said, Christ is not holy. For we are graced and adorned with his holiness, which heaven and earth are too narrow and too small to contain; and should we still doubt whether we are also holy? Always at home with your works, you should not give him anything, that he should say to you:
Dear Squire, you want to make me holy with your holy being. Dear, it is not a joke, but a great, dangerous thing, to speak of the communion of saints. We honor Christ with it, not ourselves, when we boast of the same holiness, that because we are in his holiness and suffering, we also become holy from it.
(28) Is it not true that if a rich man had a thousand guilders and yet wanted to say he was poor and had nothing, he would be a fool? So also here: that I acknowledge myself to be a sinner, I do right, as far as my person is concerned; because I am no longer Adam's child, but God's child, so then I am truly holy. So a fine distinction must be made. As far as I am a man and Adam's child, I belong to hell, even if I were a Carthusian. That is where humility belongs. But they do not do that who deal with works, they turn it around completely and strut on it.
029 But if thou thinkest that thou art baptized into such a brotherhood and filiation, say, Now never a child of Adam, now never a sinner, so long as I am in this brotherhood. If you can then insist on it, do so. I still study on it; for it is very hard for a sinner to say: I have a chair in heaven next to St. Petro. And yet we must praise and extol this holiness. This alone is called the golden brotherhood. That is enough of this text preached for this time. May God grant us His grace and save us from the sorrowful unbelief, so that we may one day learn to believe, amen.
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XIX.
*Sermon on the Gospel on the first Sunday after Easter, or Quasimodogeniti. )
John 20:19-31.
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 twelve, called Gemini, 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 finger 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 to 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.
Dear friends, I will leave the history of St. Thomas for another time, but I will look at the words said by Christ: "Have peace, and see my hands and my side"; and: "As my Father has sent me, so have I sent you.
*This sermon was preached by Luther on his trip to Worms in the Augustinian church in Erfurt. Many listeners had to stand in front of the church doors. Because of the overcrowding, one of the rood screens threatened to collapse, causing a great noise; Luther, however, spoke to the congregation with undaunted courage, telling them not to turn to such a creature, which is the devil's game, and finished his sermon without any accident. Probably the sermon was printed according to the postscript of an audience member. - The Roman theologian Johann Cochlaeus took particular offense at this sermon of Luther's, because in it he "said too much against the merit of good works and against the statutes of men". Cf. Cochlaeus Com. de actis et scriptis Martini Lutheri. p. 31. sgg. - In the years 1521-1523 eight printings appeared, the second of which (1521) we follow. - Cf. Altenb. A. I, 714; Leipz. A. XII, 483; Erl. A. 16, 249.
' D. Red.
I send you" etc. Now it is clear and already in the day that every man would like to keep himself so that he would become pious and come to eternal bliss; of this I will now say. You also know that all philosophers, doctors and scribes have endeavored to teach and write how man should hold himself to godliness, have tried very hard to do so, but, as you can see, have achieved little.
(2) Now right and true godliness is in two kinds of works: in works of others, which are the right; and in works of your own, which are the small. So that you have a reason for it: one builds churches, another worships St. James or St. Peter, the third fasts or prays, wears caps, goes barefoot, or does whatever else there may be. Such works are nothing, and must be destroyed in the ground. And these words, mark them: that all our works have no power. For God has chosen one man,
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The Lord Christ Jesus, that he should crush death, destroy sin and break hell; for no one was before, he had to be given to the devil. So he also means that he wanted to be part of the Lord, since he hung between two murderers, Joh. 19, 18. and suffered the most reviled and blasphemous torture, which was also vile to God and man, Deut. 21, 23. Gal. 3, 13. But the Godhead was so strong that death, sin and hell were destroyed.
(3) Wherefore mark ye the words which Paul writeth unto the Romans, Cap. 5:12 and following. Our sins have an origin from Adam; and as Adam broke the apple, so we have sin from him. But Christ broke death for our sake, 2 Tim. 1, 10, so that we are saved by his works, which are foreign to us, and not by our works. But the papal authority does much differently. They command fasting, praying, eating butter; thus, if one keeps the commandments of the pope, he will be saved; if one does not keep them, he is of the devil; and thus they deceive the people with the delusion that piety and beatification are in their own works. But I say that all saints, though they have been holy, have not attained blessedness by their works. Neither did the holy Mother of God become pious or blessed with her virginity or motherhood; but by the will of faith and by the works of God, and not with her purity or own works. Therefore notice. This is the very reason that salvation is not or cannot be in our own works (let them be what they are) without faith.
(4) If anyone should say, "My dear, you say much about faith, and that our salvation lies in it alone," I ask you: How may one come to faith? I will tell you this: Our Lord Christ said: Pax vobis, videte manus etc. (Peace be with you!). (Peace be with you! Behold my hands!) Behold, man, I alone am he that hath taken away thy sin, that redeemed thee etc. Now have peace, as thou didst receive sin from Adam, not that thou didst it; for I did not eat the apple, so have
you did not eat; nor were we in sin: therefore we also did not suffer, and thus became free from death and sin by God's work, not by our works. Therefore God says: Behold, man, I am your salvation, Is. 43, 3; as also Paul says 1 Cor. 1, 30: Christus est justificatio, redemptio etc. "Christ is our justification and redemption", as he says in that place. There our masters say: Yes, Redemptor or Redeemer, it is true, but it is too little.
Therefore I say as before: Strange works make us righteous. I am, saith the Lord Christ, your justification; I have destroyed the sins which ye have upon you: believe me therefore that I am he which hath done this, and ye shall be justified. For thus it is written, Rom. 4:5, Justitia est fides: Righteousness is faith, and by faith. Therefore if we would have faith, let us believe the gospel, Paul etc., and not the papal letters or the decretalibus, but beware of the fire. For everything that comes from the pope cries out: Give, give; if you do not, you are of the devil. It would be a small thing if one alone treasured the people. But this, alas, is the greatest evil that can be in the world, that men are judged that bodily works can make them blessed or pious.
- the world is now so full of evil that it passes over, and is now especially in an annual judgment and punishment, that God decrees that people perish, and deceive themselves in their own minds. For building churches, fasting, praying etc. has an appearance of a pious work; but in our heads we deceive ourselves. Let avarice, temporal honor and other vices stand still, and be helpful to our neighbor, poor man. So God will arise in us, and we in Him. This is called a new birth. What is this, that we commit a fresh sin! If we do not despair as soon as we do, but think: Oh God, you are still alive! Christ, my Lord, is a destroyer of sin; as soon as sin is gone. Also as the wise man says Prov. 24, 16: Septies in die cadit justus et resurgit: "They-
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Once in a day the righteous falls and rises again. Hence it is that the world is so utterly perverse and in error that no right preacher has been around for a long time.
There are probably three thousand priests, among whom four are not found: God have mercy on the wretch! And if one already has right preachers, then one says the Gospel above, and after that a fable of the old donkey, or a history of Dieterich of Bern; or mixes in the pagan masters, Aristotelem, Platonem, Socratem etc., who are completely against the Gospel, also against God; for they have not had the knowledge of the light that we have. Yes, if you come here and say, Philosophus says, "Do many good works," then you will come to practice and finally become pious. Then say I, Do no works to become godly; but if thou be godly already, then do works, but with diligence and with faith. There you can see how they are against each other.
008 The devil hath in time past brought great temptation upon men, and out of the temptation they have fallen under faith, and have held to the head which is Christ; so that he could not make anything. So now he has devised another way, and blows into our young men to give them law, and to give it to the people: so it gains a good form outwardly, but inwardly it is full of poison. And so the young children grow up in delusion, go to church, think that salvation is in it, if one prays, fasts, keeps mass: then it is the preacher's fault. But there would be no need if only the right preachers were available.
9 The Lord says three times to St. Peter: Petre, amas me? etc. Pasce oves meas: "Petre, pasture, feed, feed my sheep." Now what does pascere mean? It means "to feed." How is one to feed the sheep? No other way, but the word of GOD, that is, proclaiming the faith. Then our Junkers come and say, Passers heißt, leges dare, Gesetz geben, allein mit Verführung. Yes, it is well pastured: they just pasture the sheep, sam (as) the butchers do on Easter Eve. If one should say the word of God clearly, to tax the poor, weak of faith, one interferes with the dear Aristotelem, who is against God.
Paul Col. 2, 8. says: "Beware of laws and philosophia" etc. Now what does philosophia mean? If we knew Greek, Latin, German, we would see clearly what the apostle says.
Is it not the truth? I know well that people do not like to hear it and that it annoys them a lot, but I still want to say it. I will also advise you to be whoever you want, if you do not have preaching in mind, or can help to do so, then do not become a priest or monk; for there is a saying in the prophet Ezekiel Cap. 33, 8. and 34, 10. which reads thus: "If you trust your neighbor, and see him err, and do not help him, do not preach to him, then I will have an account of his soul from you. You don't read that saying. But I say, you become a priest, a monk, because you pray your seventh day, say mass, and think that you want to be pious. Oh yes, you are a fine fellow! You will miss it. You pray the psalter, you pray the rosary, you have many other prayers and say many words, you want to say mass, you kneel before the altar, you say confession: so it goes, murmur, murmur, murmur, and you think you are free of sins, and yet you have such great envy in your heart. If you wanted to strangle your neighbor with gluttony, you would do it, and so you would say mass. It is no wonder that thunder would strike you to the ground. But if you had drunk three grains of sugar or other spices, you would not be brought to the altar with red-hot tongs. So you make yourself a conscience! That is called then^ with the devil to heaven gone. I know well that one does not hear it gladly. I still want to tell the truth, and I must do it if it costs me twenty necks. So that the sentence will not be spoken to me.
(11) Yes, you say: There were also learned people a hundred or fifty years ago. It is true; but I do not ask about the length or quantity. For even if one knew something about it, the devil has always been a mongrel, preferring the pagan scribes to the holy gospel. I want to speak the truth and must do it, that is why I stand here and do not take money for it. For this reason, one should not rely on human law or works, but rather on the
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If we have a right faith, which is a destroyer of sin, we feel ourselves growing in him. Thus, everything that was bitter to us before is sweet. God wants to know our heart. If this happens, we will be despised; we will give nothing for the law of men; the Pope will come and banish us; we will be bound in God in such a way that we will completely disregard all misfortune, banishment and law.
- After this, someone might ask further, and say: Should one not keep the laws of man altogether? or: Can one not nevertheless pray, fast etc., if the right way is present? I answer and say: If there is a right Christian love and faith, then everything that a man does is meritorious, and everyone may do what he wants, Rom. 14, 22, 23, but in the opinion that he does not consider works as anything, because they cannot make him blessed.
(13) That I may conclude, Let every man consider and think that we cannot help ourselves, but God,
Even if our works are small, we have the peace of God; and every man shall do his work in such a way that it is not only useful to him, but also to his neighbor. If he is rich, his goods shall be useful to the poor; if he is poor, his service shall be useful to the rich; if there is a servant or a maid, her work shall be useful to her lord. So that no one's work is of use to him alone. For if thou knowest that thou doest thy good alone, thy service is wrong. There is no need for me, I now know well what human laws are: let the pope give as many laws as he wills, and I will keep them all, if I so desire. Therefore, dear friends, remember that God rose from the dead for our sake. So let us also arise to be active to the weak of faith, and direct our work so that God may have pleasure in it. In this way we will receive the peace that He has given us today. May God grant us this at all times, amen.
XX.
*Sermon on the Gospel on the third Sunday after Easter, or Jubilate. )
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 saith concerning a little one? we know not what he saith. Then Jesus perceived that they were about to ask him, and said unto them: Of this ye ask 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 rejoice. But ye shall be sorrowful: but your sorrow shall be turned into joy. When a woman gives birth, she is sad, because her hour has 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.
*This sermon was first published from the manuscript in the Hall supplement p. 262 and from there included in the Leipzig edition XII, 489 and Erlangen edition 20 b, 575 . Red.
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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 story of today's Gospel, the Lord proclaims 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 the dear disciples from understanding? It prevented them from thinking that Christ would set up 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, "Over a little one, 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, so that you will see me no more. "But again for a little while, and ye shall see me," that is, on the third day I shall rise again, and see you again, and ye shall see me again also.
2 This is the understanding according to history; which are cold words, if they are not understood spiritually. But the Lord comforted the disciples and said that they would be saddened by his departure, but that this sadness would 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 although these things are clear and well 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 it were not so, they should be as obscure to us as they were to the dear disciples. Let us therefore consider these words carefully, and first consider what is meant by "going to the Father.
Going to the Father" is nothing else.
because to come 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, since the flesh and blood, which he took from the virgin Mary, will remain; That is, I will take upon me a spiritual government, to rule the hearts of the faithful in spirit and faith, and not, as ye think, to set up a temporal kingdom; which spiritual government I cannot come to, but by death. But, as I said, the disciples did not understand and thought that they would have to lose the Lord if he died; therefore they fell into grief and sadness.
Now we must have respect here, and also learn something from it, so that we do not read such history in vain. To the dear disciples it was not the greatest pain and sorrow 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 loved to see the Lord in the flesh, but they were much more attached to him in the heart. That is why they said, "If he comes out of our sight, he will also come out of our heart. So it was also with the joy. For this was not real joy, that they saw him again in the flesh; this did not almost comfort them. But when 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. This we see in the case of 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 nor help; they would have had to remain forever in such sorrow and despair, if Christ had not gladdened them again. For there is no other Savior than this Christ. Dar-
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When he is moved away, there is no more consolation, but only fear, distress, and despair, and hell itself must be there. And this was the disciples' real fear, grief and sorrow.
005 What think ye that the disciples were afraid and distressed, when they remembered the goodness and kindness of the Lord, and the benefits which he had shewed them, and that they had all been so unfaithful to him? 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 may not come before God; we cannot stand against men, 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.
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 vanish, 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.
(7) But Christ does not leave the disciples long in such anguish and distress; as he says to them before, "Over a little while you will see me again. This happened on the very day of Easter, when he appeared to them and offered them peace, so that they became joyful, forgetting all the sorrow, anxiety and distress they had endured for a little while until the third day. We should remember this history, even if we were 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 there is eternal torment; just as it is also there to punish man.
reckon. For he sees no end; he thinks that God is against him and does not want to help him; and he cannot help himself 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: God and all creatures are against me. 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.
(8) 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 tells his disciples of their fall, their anguish and distress beforehand, and comforts them 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, when our conscience is troubled and weighed down, we should not despair, but think that it will not last long. Therefore this is a comforting gospel to all troubled and distressed consciences: first, 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 cast them away, even though they cannot hear or understand his words, but tolerates them, instructs them, and bears them with all meekness.
(9) 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, "For a little while you will see me again"; it will not last long, be still, it is for a little while, and Christ will let himself be seen again. But where the consciences are so frightened, they may not be so
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not understand 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 parable here, so that he may transfigure his previous speech, so that he may make it clear to 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. This is almost comforting, so that they do not despair when they are in distress or fear, but think, like a woman in childbirth, that it will soon be over, even if it is for an evil hour, so this simile makes their distress and sorrow sweet and pleasant.
10 Now this example must be considered carefully. For as it is here, so it is also in temptation and especially in mortal distress. See how God deals with a woman who is in childish distress: she is left helpless by all men in these pains, no one can help her, yes, all creatures cannot save her from this distress, it is entirely in God's power. The wistful mother and others around her may comfort her, but they cannot avert the distress; she must go through it, dare to live it, and freely strike at the entrenchment, die or recover over the child; then she is in dire straits and surrounded by death. St. Paul also uses this simile when he tells the Thessalonians about the last day, how it will quickly overtake us, "like the pain of a pregnant woman," and we will not escape it. 1 Thess. 5, 3.
(11) It is the same when consciences are in anguish, or when someone is in mortal distress: no reason, no creature, no work, neither this nor that will help, there is no comfort at all, it seems to you that you are abandoned by God and by all creatures, even as God and all creatures are against you. You must keep still and cling to God alone, he must help you, 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, because 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 fear. Therefore, Christ holds up this example to all of us and comforts us with it, so that we will not despair in the anguish 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 little; when that is over, fruit, peace and joy will follow.
(12) In such anguish and distress were the dear disciples when the Lord came from them. They were abandoned by everyone, they had no refuge, they were in the gates of hell, waiting all the hours 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 forget all unhappiness and heartache, and they become joyful, and go and bear fruit, desiring to help all men to this joy through faith in Christ. It is a fine example and a comforting saying to all those who come into temptation and tribulation; they should remember that Christ says, "Over a little one you will not see me, but over a little one you will see me," and never forget the example of the pregnant woman who goes out with joy and soon comes to the end.
(13) So this gospel prepares us for temptation and adversity, and this is the sum of it, that the Lord Christ shows vain 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 he comes and comforts them, and does not leave them long in this distress, as he does here to his disciples.
- for he can still be helped, who
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the conscience is frightened and troubled with sins. But whoever despairs and falls into this presumption, that he thinks in his heart: It is now over with you, it cannot be otherwise, you must be damned, there is no more help nor comfort, you may well do it now as you will. This 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 be as great as he wills, but let him not despair, and he will have no trouble: God will find his time to save him.
(15) So now you have heard here of two kinds of suffering. The first, that Christ was taken away from his disciples bodily; the other, when he is taken away from us all 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. Of this he says here further, saying, "Verily, verily, I say unto you, ye shall weep and wail, but the world shall rejoice: but ye shall be sorrowful. But your sadness shall become joy." And soon after the likeness he saith, "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."
(16) 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, sings and leaps over a happiness; but it is a heavenly and everlasting joy before God, which also pleases God. Of which the prophet in the 68th Psalm v. 4. says: "The righteous must rejoice and be glad in the sight of GOD, and have delight in gladness." And Christ says here to His disciples, "This joy shall not be taken away from you." How does this work? Thus, when Christ is again before the eyes, and the conscience finds that it has the Lord, to whom it looks for all good things, nothing more can hurt it. For who would give the heart
which is thus insured on Christ? What would anyone be afraid of, because he can say: My Lord Jesus Christ is Lord over all things, over death, hell, the devil, and over all creatures in heaven and on earth? As St. Paul also defies Rom. 8, 31 ff: "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 (Psalm 44:23), "For your sake we are killed all 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, 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. These were the words of St. Paul.
17 David also speaks to this opinion in a psalm and says (Ps. 27, 1. 2. 3.): "The LORD is my light and my salvation; of whom should I be afraid? The LORD is the strength of my life; of whom should I be afraid? For when the wicked, my adversaries and enemies, came to devour my flesh, they ran and fell. Though an army come against me, yet shall not my heart fear: though a battle rise against me, I will trust in it." And in another Psalm he says (Ps. 23:1-4): "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 the swords 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.
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comfort me." Behold, how brave and defiant is the 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 away, the more we cling to him. The more harm, misfortune and affliction are inflicted on us, the more we will rejoice, for this joy is eternal. And the more one wants to tear us away from it, the greater it only becomes.
- 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, though it is eternal in its nature, yet 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 you should understand: Christ is my Savior; if I believe and know it, it is an everlasting joy to me, as long as I remain in it. But if Christ is gone from the heart and conscience, the joy is also gone. Grace remains, but the conscience may well fall. This I say, that ye may not be offended, when many shall fall away from the gospel, and deny Christ. For where Christ is with
of his joy and comfort, the cross and persecution are soon not far away.
(19) But I fear that we have neither joy nor the cross because we take so little notice of the gospel. We still remain in our old nature, thus despising the precious treasure of the Gospel. Because of this, God will send us a greater punishment than He did to the Jews, namely, blindness and error; as Paul says to the Thessalonians, 2 Ep. 2, 10, 11: "Therefore God will send them strong error, that they may believe the 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 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, that no one will know what we find; as has already been proven, and will become even better. May God ward off Satan and deliver us from him, amen.
XXI.
*On the fourth Sunday after Easter, or Cantate. )
Of sin, righteousness and judgment.
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. But for righteousness, that I go to the Father, and ye believe me not henceforth.
.*) Held on Sunday Cantate in either 1522 or 1523. The first three printings appeared without a year; two editions bear the year 1523. Cf. Erl. A. 16, 338 ff. We follow the first printing with the Erlangen edition. - Cf. still Altenb. A. II, 133; Leipz. A. XII, 489. D. Red. .
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behold. For the judgment that the prince of this world is judged. I still have much to tell 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.
I go to the one who sent me etc.
(1) In this gospel is nothing else than what you hear every day about Christ and the Christian faith. The words are different, but the same things that are found in other parts of Scripture are also found here. Now we will deal here with three little things, when he says: "When the Spirit comes, he will punish the world for sin, and for righteousness, and for judgment.
- the first: "because of sin, for they" (he says) "have not believed in me." Here we learn what sin is and what God calls sin, namely, not believing in the Son of God, that he alone is the one who makes blessed. Where this sin of unbelief is not, there is perfect righteousness; and though sin is there, it is not imputed for the sake of faith. Again, where unbelief is, all things are sin.
- "He will punish the world because of sin. Not that he will punish especially the great sins and vices which the authorities are accustomed to punish, but that the Spirit of God is against those who do not want to sin, against the saints of works, who lead a pious, honorable life according to the outward conduct, as the world and they respect; as they find: Monks, nuns, bishops, priests, who think they are already in heaven because of their life. He will punish them. Why? Because my faith is not among them, but they trust in the outward work they do, not perceiving how sinful their reason and opinion is. The apostles were ruths, as were all evangelical preachers, with whom God punishes the world. The worldly wise, and those who follow reason, cannot stand such scourge, have broken the apostles, the ruths.
Faith is such a great thing that no sin can harm where it is. A
A holy or believing person may feel the excesses of sins, but they are not imputed to him for the sake of faith. This is what Paul means in Romans 8:10 when he says: "The body is dead because of sin, but the spirit lives because of justification. A strange saying, that life and death are in man: before God he lives with the spirit, in the body he still carries the remnant of sin; he kills it from day to day by faith. Christ decides that no works are of use where faith is not present. Here thou shalt beware of the gloss, where they say: Let faith be, keep and believe the twelve articles of the Christian faith. For it is not enough to believe. The Turk, the Jew etc. are also of faith, which is said of Christ: but he helps them nothing; but thou must believe that Christ is thine with all his goods, righteousness, godliness, holiness etc., and hold him for that, who hath borne thy sin upon him, and blotted it out, and hath reconciled thee to the Father, and is wholly devoted unto thee.
(5) Therefore, you must by no means subject yourself to come before God the Father by your own strength and works. For between God and man there is nothing but wrath and enmity; therefore you must have a mediator, on whom the Father has laid his justice and mercy; on him you must cast your sin, so that sins may be swallowed up by justice. Such a mediator is Christ, 1 Tim. 2, 5. 6. and if he does not come and take away our sin, we will never be justified. For God wants His law to be fulfilled and kept by us, and not a hair's breadth will be left behind. But no one fulfills such a law, unless he has Christ in him.
*The Eisleben edition has "Uebertretung. D. Red.
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he believes. Therefore, the Holy Spirit will punish the world for sin, which alone is not believing in Christ and seeking another way to become blessed or godly by one's own work, and not giving glory to God etc.
No man has ever written about this sin of unbelief; neither Aristotle nor any astute philosopher has known anything about it. Therefore the Holy Spirit teaches the same and says: These are not the right sins, outward killing, being stingy, unchaste etc.; but not believing in me, says Christ, from which unbelief the gross outward vices flow. Believe in me. With this he rejects all power of the free will, which thinks to turn from itself to the good.
7 Secondly, "He will punish the world from righteousness; for I go to the Father, and henceforth ye shall see me no more." These are wonderful words; who has heard of such righteousness in his life? The wise men of the world, and all who act according to reason, the cleverest and most learned, all say that righteousness is nothing else than giving to each one what belongs to him. It is true, but still I do not know what belongs to each one. Who would want this to be righteousness, that Christ goes to the Father and we see him no more? The worldly righteousness of punishing evildoers is only an appearance against this righteousness that makes us righteous before God, so that God Himself must say: You are righteous; and give you a testimony, as He did to Noah 1 Mos. 6, 9. and Job, when He said how righteous they were, Job 1, 1.
8 Therefore this righteousness is nothing else, but that Christ goes to the Father and we no longer see him; that is, that we believe that Christ, by going to the Father, by his death and suffering, took our sin upon himself, and went to the Father, sitting at his right hand, since we now do not see him, but by faith alone; and thus, by going, became master of all things, death, sin, and hell, and became like God the Father in all things; as the 110th Psalm v. 1. says:
"Sit at my right hand" etc. Now God has spoken Isa. 42, 8. 48, 11. that he does not want to give his honor to a stranger; it is obvious from this that this man Christ, who thus dies and goes to the Father, must be God, because he puts the same honor on him. *) Therefore, when Christ goes to the Father, he has on him the righteousness of God and our sin. They contend with each other, and in the end the sins are suppressed and nullified by the righteousness, so that there is no evil in Christ, nor can there be.
(9) So you have believed that righteousness is Christ dying for us because of sin and being glorified by death, declaring that he is the Son of God who rules over all things, and that my sins are blotted out by his power. This righteousness gives to everyone what is due to him. Then I give God his due if I believe in him, consider him a father who wants to help me in all adversities, and give myself to willingly keep his commandment out of free love, where I believed otherwise before, and whatever other sins remain in me are not imputed to me in Christ for the sake of faith.
- this righteousness makes children of GOD; then you are righteous if you believe that Christ has taken away your sin by his death. That I die and be glorified, saith Christ, a true GOD, the same is your righteousness; as Paul saith Rom. 1:17: "The just liveth by faith." The world bases its righteousness on works. Christ says, "No, but if anyone believes that I have gone to the Father, that is righteousness, and sit at the right hand, and I am not seen. For if he were seen, it would not be faith. Where faith is, there is God. Where there is God, there is no sin. Where there is no sin, there is the Holy Spirit. Now we see with the eyes of the Spirit that Christ in heaven is Lord of sin, death and hell, and believe that He took our sin upon Himself. Now when I see that he has finished the walk, my
*This is how the Eisleben edition reads; the print, which we otherwise follow, has: " meanwhile God must give him equal honor.
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Sins are no longer there, for they have disappeared in him. It would not have been enough if he had said, "Righteousness is that I sit at the right hand of the Father," but he shows the way that he went through suffering to glory, Luc. 24:26. And the way is ours.
Thirdly, "He will punish the world because of the judgment; for the prince of this world has already been judged". This is the judgment of God, so that God condemns. This judgment begins here in the saints, 1 Petr. 4, 17, when God lets them be killed, and lets happen to them everything that the world hates, suffering and persecution, and condemns in them everything that the world considers good, as, wealth, health, honor etc. These are only beginnings of God's judgment in outward things; but against the wicked He will execute it there completely. This judgment of the cross
The world does not yet know, saying: "Oh, should this be a holy chosen people of God, who suffer so much misery and adversity? as Isaiah says of Christ Cap. 53, 4: "We have esteemed him as the least of these. The world should therefore think, "If this be done to the green wood," to the pious who are to be saved; "what then will be done to the dry?" Luc. 23, 31. Besides this, they should also consider that the evil spirit that rules this world, Eph. 6, 12, and causes such persecution, he is already condemned; should love the cross, and judge themselves that their works are evil, they would not be condemned because of it. Summa, this gospel is of sin, of righteousness, and of judgment. Now where there are Christians, there is no sin, there is righteousness and judgment, and we must put life and limb into it, amen. Praise God.
XXII.
*Sermon on the Gospel on the first 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.
*We take the following historical note from the Erlangen edition: After the death of Duke George of Saxony, Luther's fierce opponent, on April 17, 1539, he was succeeded in government by his brother Henry, who was a supporter of the Reformation, and introduced the Reformation in Leipzig as early as Pentecost 1539. Luther, Cruciger, Jonas and Melanchthon had come from Wittenberg to Leipzig by order of the Elector, who himself was present, as well as Friedrich Myconius, Superintendent at Gotha, and Joh. Pfeffinger, pastor at Belgern, who later became the first Superintendent at Leipzig. On May 24, the evening of Pentecost, that is, the evening of the Saturday before Pentecost, Luther preached the following sermon in the court chapel at Pleissenburg Castle, thus beginning the work of the Reformation in the Duchy of Saxony. On the first Pentecost holiday in the morning, Luther could not preach himself because of weakness of the main, about which he complains right at the beginning of the following sermon, in his place Jonas preached in St. Thomas Church on the Feast Gospel. In the afternoon, however, Luther preached again in this church on the epistle of the day about the outpouring, future and ministry of the Holy Spirit, which sermon, however, has not come down to us. The church could not hold the crowd of listeners, so many ladders were placed at the windows to hear Luther's sermon. - The first printing, which we follow, was procured in 1618 by M. Jakob Andreas Graulius in Leipzig; it is dedicated to the editor's brother-in-law, Peter Heintzen.-Cf. Altenb. A. VII, 297; Leipz. A. XII, 499; Erl. A. 20 a., 242. D. Red.
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I give to you. I do not give to you as the world gives. Do not let your heart be troubled or 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.
Letter.
To the honorable, respectable and wise Mr. Peter Heinzen, friend of > the city council and distinguished merchant in Leipzig, my especially > favorable brother-in-law and valued friend, God's grace in Christ > Jesus, for all blessings of body and soul, together with a blissful > and joyful New Year beforehand. > > Honorable, respectable and wise, especially favorable brother-in-law > and dear friend.
What the merciful and loving God has shown us in Germany through the faithful service of D. Martin Luther is now, praise and thanks to God, known and evident to the world, even about which a few weeks ago, by proclamation of the Sublime Elector of Saxony, a glorious jubilee was held. As it is praiseworthy to us before God and all the chosen angels that we heartily recognize, praise and glorify such a work of God's grace, so it is also our duty to plant the memory of God's miraculous deed on our descendants, "so that," as it is written, "the children who are yet to be born may learn, when they arise, to proclaim it to their children as well, that they place their hope in God and do not forget God's deeds," Ps. 78:6.
And this has been diligently and faithfully done in its place, both orally and in writing, both by the laudable university and then also by the venerable ministry in this city of Leipzig, thus presenting to us all a fine example of Christian discipleship.
And in such contemplation I have at this time subjected to pressure this witty pre
This is the sermon that our dear ancestors here heard some seventy years ago from the highly enlightened miracle man, D. Martin Luther, so that we, their descendants, can also hear and read it, because it is not otherwise found in open writings; hoping that such a memory will also serve Christian hearts for edification, which I then wish with all my heart.
However, after such a sermon, on the arrest of the typographer (book printer), someone inson
I, my favorable brother-in-law, have chosen the Lord to do this in the confidence that he will not be displeased. And has given me cause for this, that I not only knew your love and zeal for divine holy scripture; but that the Lord is also a special lover of the teachings and writings of the blessed Lord D. Luther. I hereby command the Lord and His house honor, my dear wife, in the protection of the Almighty, who may fatherly care for her and all of us this coming year and all future years, as long as we have to live in this misery, with health and all happy welfare, and finally make us eternally blessed, for the sake of His only begotten Son Jesus Christ, our Savior, Amen. Date Leipzig on the New Year's Day, Anno 1618.
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He who loves me will keep my word etc.
- because I am not so sure of my main, because of weakness of body, to explain the doctrine completely, so I want to remain by God's grace with the text of the gospel, so one acts tomorrow in the church.
2 These words of the Lord Christ: "He who loves me will keep my word" etc., are caused by the fact that shortly before the Lord Christ had also spoken almost in this way, Joh. 14, 21: "He who keeps my word loves me, and I will love him also, and will reveal myself to him." Therefore the pious Jew, but not Iscarioth, asks, v. 22: "What? wilt thou alone reveal thyself unto us, and not unto the whole world?" To this question the Lord Christ answers here. And here we see the carnal and Jewish thought of the apostles, that they hoped for a worldly kingdom of the Lord Christ, and they want to be the rulers in it; as they quarrel about who should be the greatest in it; and there they have already divided themselves into the countries. The Jews are still of the same mind today and hope for a worldly Messiah.
- because here the Lord Christ says: "Whoever keeps my word, I will love him, and reveal myself to him"; Jude says: "shall it be only us? shall it be such a thin revelation? shall it not be revealed to all the world, both to Jews and Gentiles? What shall it be? Shall we inherit you alone, and the Gentiles shall know nothing? This false Jewish delusion is in the apostles. For this reason this gospel of the Lord describes Christ's kingdom and presents it much differently to the disciples; as if he wanted to say: "No, the world has many other kingdoms, dear Judas, so I speak of it: "Whoever loves me will keep my words, and I will be with him with my Father and the Holy Spirit, and will make my dwelling with him. This dwelling place is called God's dwelling place; as Jerusalem was called God's dwelling place, which he had mentioned to himself: Here is my hearth, house and dwelling place. As still today the churches are called God's dwellings for the Word and Sacrament.
for the sake of it. I mean, Christ does a sharp saying here, prophesies here and forgets the dwelling place in Jerusalem, where all the prophets say: Here I will dwell forever and ever. This dwelling place the Lord Christ tears down, and makes and builds a new dwelling place and a new Jerusalem; not of stones and wood, but "whoever loves me and keeps my word", there shall be my castle, chamber and dwelling place.
4 With this, Christ answers the question of the true church. For you still hear today how our papists boast and speak: The church, the church. And it is true that Christ wants to have his dwelling place, where the Father and the Holy Spirit want to be and dwell. The whole Trinity dwells in the true Church: what the true Church does and orders, God does and orders. Now the new church is another dwelling place than Jerusalem, tears down all prophecies of Jerusalem, as if Jerusalem were nothing before his eyes; and he makes another dwelling place, the Christian church. Thus we are at one with the Papists, that there be a Christian church; but Christ will otherwise be in the land. These are excellent and heartfelt words, that God wants to come down to us; he wants to come to us, and we must not climb up; he wants to be with us until the end of the world: there the Holy Spirit dwells, works and creates everything in the Christian church.
But what is the discord between the papists and us? Answer: Over the true Christian church. Should one not be obedient to the Christian church? Yes, all believers owe it. For so St. Peter commands in his first epistle, chapter 4, v. 11: "If any man speak, let him speak as the word of God. If someone wants to preach, he should keep silent about his words and let them be valid in worldly and household government; here in the church he should speak nothing but the word of this rich landlord: otherwise it is not the true church. Therefore it should be called: God speaks. It must be so in this world. If a prince wants to rule, his voice must resound in his country and his house. If this happens in this miserable life, we should listen to God's word much more.
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sound in the church and in eternal life. All subjects and regiments must be obedient to their Lord's word. It is called administratio. Therefore, a preacher manages God's household by virtue of his command and office, and may not say anything other than what God says and commands. And even if one makes a lot of chatter outside of God's word: the church is not yet in the chatter, and they shall become mad; they only cry "church, church", one shall hear the pope and the bishops. But when they are asked: What is the Christian church? What does it say and do? they answer: The church stands on the pope, cardinals and bishops. This is not true.
For this reason we must look to Christ and listen to him, as he describes the true Christian church against the false cries of the same. For one should and must believe Christ and the apostles more, that one speaks God's word, and does as St. Peter and here the Lord Christ speaks: "Whoever keeps my word, there is my dwelling place. There is the builder: My word must remain in it, or it shall not be my house. Our papists want to do better, they may be in danger because of it. Christ says: "We will make our dwelling with him"; and the Holy Spirit works there. It must be a people who love me and keep my commandments. That, in short, is what he wants. Christ does not say here how the building of the church is to be done, as he said above about the dwelling place. But when it is built up, the word is sure, and a Christian shall hear nothing but the word of God. Otherwise, in the worldly government, he hears another, how to punish the wicked and protect the pious, and about stewardship. But here in the Christian church it should be a house where only God's word resounds. Let them cry out "church, church", without God's word it is nothing; my dear Christians are constant confessors in the word, in life and in death, they do not want to leave this dwelling, they are so fond of this prince; neither mercy nor disgrace helps here, let country and people, life and limb pass over it. Thus one ran from a Roman captain, a martyr, since everything was taken away from him - he said: That
I know that they shall not take away my Lord Christ from me. Therefore a Christian says: "I want Christ, and I should let everything go about it; what I cannot take with me, that remains: Christ alone is sufficient for me. Therefore, all Christians should stand firm and steadfast on the word alone, says St. Peter, 1 Ep. 4:11, "out of the ability that God gives.
7 Behold how weak it is. Behold baptism, that it is water, whence is sanctification and power? From the priest? No, but from God, who says Marc. 16, 16: "He who believes and is baptized". For the priest puts his trust in the consecrated water. From where, Pabst, who gave you the power? Ecclesia,: The Church! Yes, truly, where is it written? In the smoke hole! Therefore the consecrated water is the cobel bath *) of Satan, who paralyzes, blinds and consecrates the people apart from the Word; but in the church nothing shall be taught and preached apart from and without God's Word. For, says the priest who baptizes, I do not baptize you, but I am only the instrument of the Father, Son and Holy Spirit; this is not my work.
(8) So also the reverend Sacrament is not administered by men, but according to God's command; we only lend our hands to it. Do you think that this is a small food, that one feeds a poor condemned sinner for the forgiveness of sins not only the soul but also the mortal body, that the body should also live? This is God's ability, this steward, not men.
9 So also in absolution, a sorrowful sinner is absolved. By what power and command? Not from man, but from God's command: behold, by God's power I snatch you out of the devil's kingdom and place you in God's kingdom.
10 Thus our prayer, which obtains everything from God, not by its own power, or that it is able to do so, but because it trusts in God's promise. In the world we see how difficult it is to come before the Roman emperor and obtain help: On the other hand, a pious Christian can always, with a humble and faithful prayer before God
*Kobel - devil, evil spirit. D. Red.
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and receive an answer. In sum, in God's power stands the Word and the Holy Spirit, who prepares us for prayer; the Word that we believe must go, so that after it our hearts may be so measured that we call ourselves children of the Father. Where does this come from? Answer: From God, who teaches us to pray in the Lord's Prayer and gives us the book of Psalms. For if we pray without faith, it is twofold cursing; as we have experienced in our nasty papist sanctuary. On the other hand, where a believing heart is and has God's promise before it, it prays its Lord's Prayer poorly and simply and is heard. Outside of this church of God, you may make your prayers and supplications to great lords and potentates according to your best ability; but here you have no ability to pray, except in Christ Jesus; lest we boast of such saints as in the papacy, who say: "That would be presumptuous, who would call himself holy and able? since they teach that man has praeparationem quandam of himself for prayer (can prepare himself to some extent for prayer).
011 Afterward they also teach to pray in their choirs, saying, I have prayed as a poor sinner, with doubting. Suffer thou to cease from such praying; it were better for thee to leave such praying in the way, if thou doubtest. For doubt corrupts everything, and with baptizing, praying, and going to the sacrament, apart from faith, in doubt, thou mockest like God. But soon you shall say: I am sure that my dear God has commanded thus and promised me forgiveness of sins: therefore I will baptize, absolve and pray. And soon you will have this treasure in your heart. It is not in our worthiness or unworthiness. For both make us doubtful. Therefore, do not be driven to doubt in any way. For this is called mocking God, if we do not believe the word: Go and be baptized, that is, he who has remorse and sorrow for his sin. Here you hear that it is not man's work, but God the Father's; he is the steward, who will dwell here. But if we doubt, we should abstain from the sacrament and from prayer, and learn to say beforehand, "Well, let it be so,
that I am unworthy; yet God is true, who certainly promised and promised: there I die and live again. And we in the papacy did not know that. Yes, I, Martin Luther, could not find my way out of this papist dream for a long time, because they were always chattering to me about my worthiness and unworthiness. Therefore, you young people, learn to recognize the church correctly.
(12) We teach that penance consists in the recognition of sin and true trust in God, who forgives us all for the sake of Christ. The pope, on the other hand, only rumbles and makes unmistakable charges; in addition, he knows nothing about grace and faith, much less teaches what the Christian church is. But do not forget the main point, that God wants to have his dwelling here. Therefore, when forgiveness of sins is announced to you with a hand laid on your head, so: I absolve you from all your sins in the name of Christ; then you shall take hold of the word with firm faith and strengthen yourself from the preacher's mouth. And this is when Christ and St. Peter say that he, the Lord, will dwell in this church, the word alone shall resound in it. In sum, the Church is a dwelling place to love and hear God; not wood or stones, not unreasonable cattle: it is to be people who recognize, love and praise God. After that you can certainly trust God in all things, cross and suffering, so you should know that it is the true church, even if there are hardly two believing people. Therefore Christ says: "He who loves me keeps my word"; there I will dwell, there you have my church.
Now beware of the pope's smeared church adorned with gold and pearls. For Christ teaches the contradiction here. Loving God and keeping his word is not the pope's long skirt, crown, or decree. But there is a great difference between what God commands and what men command. See how the pope therefore insists that one should call upon the saints and keep his ordinances. Does the word of God also mean to you? I do not see that yet. But I do know that God's word says: I, Christ, am going to the
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Father, and he who believes in me shall be saved. For I, I have suffered for him; I also give him the Holy Spirit from on high.
(14) So then the Lord Christ and the pope each has his church, but with a mighty difference; as Christ himself, as the best dialectic, describes to us here what it is and where it is, namely, where his word is preached pure and clear. Where you hear this, know that there is the true church. For where the word of God is not, there are no true believers and martyrs. And where this is lacking, we would be deceived by Christ, who would have deceived us. Oh, if only we could dare to put our faith in Christ, and against this mock and laugh at the pope! Because the Lord Christ here clearly says: Not he who has my word, but he who keeps it, he loves me and is also my disciple. On the other hand, there are many who have the word, but do not keep it, and in time of trouble and temptation may even fall away and deny Christ.
(15) It would be desirable to keep both the word and the temporal party at all times, but peace is a strange thing in the kingdom of heaven. For this reason, it is a great gift of God to recognize peace and good understanding among worldly rulers. But if there is not, then let your goods, honor, wife and child go, so that only this treasure remains for us.
(16) But I fear that, alas, there will be among us many weathercocks, false brethren, and such like tares; but I will be a prophet no more, because I have only vain evil to prophesy. And who will exhaust it all? It will be found yet. We have it, let us see to it that we keep it. But let us be valiant against Satan, who intends to sift us as wheat. For it may be that thou hast thy morsel of bread under pious authority, and soon the devil will pursue thee with certainty and presumption, lest thou believe the word of God too much, or give it room.
17 Therefore Christ says, "My sheep not only hear me, but they also obey and follow me, increasing daily in faith through the hearing of God.
Word and right perfect use of the reverend sacraments. There is strength and comfort in this church. And this is also the right church, not caps, plates and long skirts, of which God's word knows nothing; but where two or three are gathered, whether on the sea or in the depths of the earth, if they only have God's word before them, believe it and trust it, there is certainly the right, ancient and true apostolic church. But we are so blinded in the papacy that although St. Peter 2 Ep. 1, 19 tells us: "We have a firm prophetic word, and you do well to pay attention to it, as to a light shining in a dark place" etc.; yet we cannot see what a bright light we have in the Gospel. Therefore, the description of the Christian church that Christ gives us, namely, a multitude that not only has his word, but also loves and keeps it, and forsakes all things for love's sake, is to be remembered here once more.
(18) From this you can now answer the criers and spitters who have nothing but "church, church" in their mouths. So tell me now, dear pope, what is the church? Answer: The pope and his cardinals. Listen, you idiot, where is it written in God's Word that Father Pope and Brother Cardinal are the true Church of Christ? Maybe because the beautiful bird parrot and the black jackdaw were chatting about it? But Christ says to you and me much another thing, namely, this is my church, where my word is preached and kept pure and unadulterated. Therefore St. Paul warns that we should flee and avoid those who want to lead us away from God's word. For whoever desecrates the temple of God, which we are, God shall desecrate him again. 1 Cor. 3, 17. And so also says St. Peter 1 Ep. 4, 11: Beware! If you want to preach, you must preach nothing but God's word, or you will desecrate God's church.
19 Therefore, it should be carefully noted once again how Christ has described his church to us. For such a description is a strong thunderclap (contra Papam, qui fecit ex Ecclesia cloacam) against the wretched pope and his decrees, so that he may be expelled from the Church of God.
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makes a decree, the Unflath. Whoever else wants to teach human statutes, let him do so in secular and domestic regimes, and let the Church of God be satisfied with his human statutes. In truth, the papists are useless spouters and washers. Because Christ himself says: "Whoever hears my word and keeps it, I and the Father will come to him and make my abode with him. Here is Jerusalem and Moses over; here shall be a little company of Christ, who hear the word of God, keep it, and rely on it in all adversity. This is called my church. We want to believe in the Lord, even if the pope bursts over it.
20 But Christ also wants to answer the apostle Jude with these words, who also dreamed that Christ would become a great temporal emperor, and that they, the apostles, would become great rulers in countries, when he would
would reveal. But far from it; here Christ tells them freely that his kingdom is not of this world, but that they and all believers shall be the same kingdom of heaven, in which God the Father, Son and Holy Spirit himself dwells. He does not want to put angels, emperors, kings, princes and lords in it; he wants to be a steward himself, speaking and doing alone; there I will dwell, he says, and all believers with me, from eternity to eternity. But Judas, the good man, cannot yet understand this; therefore the Holy Spirit must come and teach them. Of what future and ministry, then, dear Christians, you will hear tomorrow, beloved of God. If I cannot do it, others will do it who can do it better than I, even though they do not want to have the honor. This is the preface or early sermon today. And God the Lord help further; I can go no further now etc.
XXIII.
Sermon on the tenth Sunday after Trinity.
Of the frightening blindness and ingratitude of the wicked world, which does not recognize God's gracious visitation, but in its sins willfully wants to die and perish with its eternal harm.)
Luc. 19:41-48.
And when he was come nigh, he looked upon the city, and wept over it, and said, If thou knewest, thou wouldest consider in this thy time what is for thy peace. But now it is hid from thine eyes. For the time shall come upon thee, that thine enemies shall make a siege against thee, and against thy children with thee, and shall besiege thee, and shall afflict thee in every place, and shall drag thee, and shall not leave one stone upon another, because thou hast not known the time wherein thou art afflicted. And he went into the temple, and began to cast out them that sold and bought therein, and said unto them: It is written: My house is a house of prayer; but ye have made it a den of thieves. And he worshipped daily in the temple. But the chief priests, and the scribes, and the chief of the people, sought after him, that they might destroy him, and found not how to do it unto him: for all the people clave unto him, and heard him.
*Held on Wednesday after the 10th Sunday after Trinity, Aug. 12, 1545, in the Pauline Church in Leipzig. A large crowd is said to have been present. - The above caption is taken from the Wittenberg and Jena editions. - The first printing, which we follow, was published in Wittenberg in 1545. A. VIII, 264: Altenb. A. VIII, 481; Leipz. A. XII, 506; Erl. A. 20 d., 409. D. Red.
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Dear friends, we heard in last Sunday's Gospel how Christ, before > entering Jerusalem, wept over the city and proclaimed its final > destruction. And this because she did not recognize the time of her > visitation. Item, how afterward he went into the temple, and there > cast out the buyers and sellers, saying, "My house shall be called a > house of prayer, but ye have made it a pit of furniture."
(2) These are both excellent words, and very hard sayings, especially that the dear Lord says that the holy city Jerusalem and the glorious temple shall be destroyed to the uttermost, because they have not known the time wherein they are visited. And this is a word that everyone should accept and keep with fear and trembling, for it is spoken in great earnestness and (as we have heard) with heartfelt tears: You did not want to recognize the time of your visitation. For "visitation" in Hebrew means, when God comes to us and knocks, bringing with Him all His divine goods. Just as Zacharias, the father of John the Baptist, also says in his hymn Luc. 1, 68: "Praise be to the Lord, the God of Israel, for he has visited his people and made a great salvation." So it says here: God has visited or visited us, that he comes to us, not that he receives or takes something from us, but that he brings and gives to us. That it actually means to visit a poor beggar and miserable lost person, whom the devil has imprisoned in the deepest, heaviest dungeon of sin, death and hell. To such the dear Son of God descends into our misery, wretchedness, death and grave, and offers us a good morning and blessed greeting; says we should be glad, he wants to deliver us from all misery and give us everything good; this is his visitation.
(3) But what shall they do who are afflicted? Now here is the > lament, he says, and indeed a very miserable lament, that one should > not be glad nor accept with gratitude such unspeakable good as he > brings; but also help to persecute and chase away, even to murder, > such great ingratitude. > > Both the dear guest and Lord, who visits us, together with his > visitation. This is a horrible word to hear and a horrible, horrible > color to paint the world, so that it is called the blind, ungrateful > world, which does not want to know its Lord and his gracious > visitation.
(4) There is not a man whom one might consider witty and wise, if he were in the greatest anguish and suffering, in pestilence or other plague, who would not want to suffer a pious, faithful physician, if he came to him and could and would help him; and if there were such a one, everyone would have to say that he would also be mad, insane and possessed over his physical illness, and would have to be bound with chains, as if he were completely deprived of his senses. How much more must those be mad and foolish, furious and possessed, who lie in such cruel sickness and distress, under sin and death, that they must be eternally lost, and so to them comes this physician, the right and only Savior and shepherd of their souls, and says: I will save thee, and deliver thee from sins, and from the plague of death, and from the devil, and from all unhappiness, and will set thee in the kingdom of heaven, where thou shalt be an heir with me unto everlasting life: so blind and wicked shall they be, that they shall not only ungratefully despise such a dear man, but shall drive him out of the city, and crucify him upon the cross: as his own people did at Jerusalem, and as we see now before our eyes.
For behold, whatever we ourselves, who are called Christians, do, the great kings and lords, and especially bishops, cardinals, etc., and whatever wants to be wise and holy, and the best on earth; behold, whether they are not mad and foolish. They go about in great honors and splendor, in golden chains, velvet and silk, are called great and wise men, wise princes and rulers of the world, who are able to rule well out of measure, and it also befits them, have all kinds of good skill in themselves, so that what they say and do is especially respected, and are considered to be those who are especially chosen by God and are dearest to him, given to the world for comfort and salvation. But look out, when it begins this divine visitation
1424 D- 20 d., 412-414. on the tenth Sunday after Trinity. W. XII, I8S1-I8S3. 1425
or visitation, as they stand in relation to it. Here no one is more furious or angry, neither these, the very wisest and wisest, popes, cardinals, bishops, princes, great lords of the nobility and others. Yes, when it comes to this article, when they are told of this gracious and joyful visitation, one sees such great ingratitude and contempt that a pious Christian's heart would break, yes, that even the Lord himself cannot refrain, he must weep over it when he looks at the city, and make such a miserable lament.
- For is it not a pitiful lamentation that the chief priests, the most eminent and distinguished men, Annas and Caiphas, and the whole family of priests and Levites, and the two and seventy princes of the council at Jerusalem, who rule so wisely and have such a beautiful service, under whom the people walked in beautiful government, discipline and obedience, and were only to be regarded as the very highest, that we now see no such government, nor is it seen among the Gentiles, as among the Jews under Moses: But behold, what do they do? That it must be said that they are blind, mad and foolish; they hang their dear Savior on the cross, who wants to help them out of all their troubles. This is how it has gone, and still goes everywhere in the world, if you want to open your eyes. There are many wise, prudent and sensible people (we must confess this), also learned, honorable and pious; but when they hear the word or preaching of the gospel of Christ, which proclaims to them salvation from death and eternal life: only away, they cry, and quickly all are struck dead, dead, who preach such things.
(7) But is not this a miserable thing? If the gospel came as a terrible tyrant or Turk, and only frightened and tormented the people, taking away their goods and beating them to death, it would not be surprising if people became hostile to him. Now no one can blame him for this, no one does any harm, leaves you and everyone what he has, wife, husband, child, house, farm, goods, land, people, seeks neither imperial nor royal crown, regiment, power (as the pope did; but speaks to all people: Keep what you have, I will and I will not.
desire none; but only this, believe in the Son of God, so that you may be eternally blessed when this life ends. For thou shalt not wear this royal crown for ever, nor sit in this honor, power, and goods for ever; but thou must go there, when thy crown, honor, power, money, and goods shall be nothing. What will help you then? Nothing; for I will help you; only accept me with gratitude; I desire nothing more than that you only believe and recognize this visitation.
008 Now, behold, what shall he do more than offer to all the world? He lets their temporal goods remain, and lets them keep what they have, and in addition brings the eternal ones and carries them home; and for this he is not to gain so much from them that they would nevertheless accept it; but with it he earns so much that they become no more hostile to any thing on the face of the earth than to him who proclaims such things. This is not human nor natural; otherwise it would have to be as nature teaches all men: "He who does me good and brings me good, I thank and love him. Now he who will not accept nor be grateful to him who has given temporal good and this life, and who also gives eternal life, must not be a natural or human thing (for it is contrary to reason and the senses of all men), but the wretched devil from hell, who has possessed both men body and soul.
(9) But who shall be so bold as to say to the pope, cardinals, bishops, kings, princes, rich noblemen, and others, Ye are full of devils; whether it be the bitter truth? But whoever wants to tell them, let him also wait to hold his head, and let it be said of him that he is rebellious, and speaks to the best, wisest, holiest people of their honor; as they now say when their public vices are punished. But how can we do otherwise? Your own reason must say (if it will say it) that you must be possessed by the devil if you knowingly persecute the gospel. The reason is this: because God brings and carries to you vain temporal and eternal good, and cannot raise so much in you that you accept it with thanksgiving, but pursues it to that end, and is vain poison to you.
1426 L. 20 d., 414-416. on the tenth Sunday after Trinity. W. XU, 1853-1856. 1427
(10) Yea, sayest thou, that we might suffer him to give us temporal good enough, and eternal good too; but the gospel nevertheless punisheth and forbideth us our worship, masses, monasticism etc. Answer: Yes, are you torn there? I understand that you do not have to complain that something is taken from you in body or soul, or that nothing good is given to you, but that your will is not done. This is not the fault of God, nor of the gospel, but of your own evil will, and nothing more (for you could well have and keep what you have without this); and yet you yourself know that you have unreasonable, and lead a sinful, damned life. That is the matter, your will shall go away, but God's will shall go behind you; and that you deceive and corrupt yourself and others with you, God shall let that be good for you, and shall say nothing. Hast thou not enough that he will give thee temporal and eternal life; but wilt thou have that also, that he may let thee and other people abide in thy sinful nature? He should not and cannot permit this, for it is contrary to the visitation; for this very reason he visits you, because the devil and his apostles have led you from truth to lies, and have taught you to trust in your deception and idolatry: so he wants to help you to get rid of the lie, to be adorned with vain truth, and thus to be freed from the power of the devil and hell. Then you cry out again: No, no; I do not want that, it is not my place to suffer that my thing should be called lies and injustice; but everyone should take it for divine Christian truth or, as they now say and praise, for the praiseworthy, traditional Christian religion.
011 And do you not hear that this text and history says otherwise, that Jesus goes into the temple of God, and there overturns and throws out? Neither did the chief priests understand that it was called visited, or graciously visited; but thought it was their great dishonor and shame, and of their praiseworthy religion, and of the holy temple of God. Nay, saith he, this also pertaineth to visitation: will ye have the truth.
then I must punish the lie, and turn you away from it, so that you do not set your religion or worship on the hawking that you do in this etc. Here they might also have said, as now the pope and his: Yes, this is our old traditional religion and Christian faith; therefore we do not want to leave it nor suffer that one speaks against it etc. But Christ says to this: For this very reason I have come to teach you what is right, old or new faith or worship, because you have shamefully perverted these things.
For this is not the old Christian belief (speaking of our time), that a priest stands over the altar and makes a mass, which he wants to offer for the dead and the living. For where is this written, but in the pope's smoke hole and the monks' Marcolfo, a new little book, devised by themselves? Therefore it is not to be called nor considered the old faith, but that which we received from Christ through the apostles, when he gave his body and blood to his disciples over tables in the Lord's Supper, not to sacrifice, but to eat and drink, to strengthen the faith of the forgiveness of sins, as his words read. This is the first ancient order of Christ, so it is cheaply called the Christian, ancestral faith. But our papists lead the beautiful good words "Christian", "time-honored" etc. to their lie, so they introduced into the church long after.
(13) So did they also, the priests of the Jews: their ancient Christian faith they called buying and selling before the temple, where they had flocks and stalls for sheep, and calves, and for fowls, and for doves (2c). All these things were ordained for the service of God, that the people which came from every part of the country to Jerusalem might buy their sacrifice there, that they might offer unto the right god. For at that time there was no idol in the temple, but was pure from all idolatry, and nothing was sought with the sacrifice, but the right true God, who created heaven and earth, and redeemed this people. Therefore they also defied it and said: Whoever would hinder this, sets himself against our old faith and worship etc. What could the common man say against this? After all, it was the truth that everything happened for the sake of God.
1428 20 d., 416-418. On the tenth Sunday after Trinity. W. XU, 18S6-18S8. 1429
The people were to sacrifice to him as he himself had ordained among this people. They all had to let this be right, as the right service, which the high priests should handle. And this Jesus of Nazareth comes, because he wants to visit the temple, and pushes everything over a pile. Should not such a heretic be killed and condemned, who so shamefully practices the right worship? beats and throws out among them, as among mad dogs, to the temple.
14 Summa, it is said to have acted angrily and badly enough, that one should attack the orderly service of God in this way. If he had thrown something else out of the temple that did not belong to God's service, they could have suffered that; but that which is specially ordered for sacrifice, for which everyone should gladly give and help, to destroy all this and to call it a pit of murder, that is too blasphemous and not to be suffered at all. For it is just as blasphemous as if I now said: The pabst's, cardinals', bishops', priests' and monks' churches, monasteries, convents with their services are vain murder pits, just as they are most holy. This is what happened in the ears of the high priests, Annas and Caiaphas, and of the others, so that they thought it right and just to answer him: "This is what the wicked devil means, that you can destroy such a long-established and well-established service, and prevent the people from serving or sacrificing to God in his house. As they have then blown it big time.
15 But he does not allow himself to be mistaken or challenged in this way. Dear sirs," he says, "the visitation will not suffer otherwise: I have come to be your visitator, to visit you and to bring you all good things, to leave you the physical and to give you the spiritual. But I cannot come to that, I must rumble and sweep out the dung (which is the cause of God's wrath against you and your ruin). As I have said, these people are not concerned with temporal good, but with preserving their evil, false will, so that they will not let what is unjust be done, and yet have not done unjustly, nor have they heard that their nature is deceit, their masses
They have put on their heads, they do not want to suffer, and they run against this Lord with their horns, just as the others do.
16 Now he could well suffer them to slay and sacrifice as much as they would, for it was so ordained for them by Moses: but it was this that corrupted it, that they sought nothing therewith but their own enjoyment, and led the people to think that by such work they would merit God's grace and eternal life. This is contrary to this divine visitation. For the prophets had clearly said before that their Savior would come, who would redeem them from sins, death and all evil; that they should hope and wait, and place their salvation solely in him. In the meantime they were to sacrifice in this temple and keep the outward service of God, so that they might remain in the discipline and manner of the hope of Christ. But now they go and wipe out such faith and hope purely, and this house, which was supposed to be a house of prayer (as Christ says from Isaiah Cap. 56, 7.), they make a shameful house of sale, yes, a murderer's pit of souls.
17 For this temple was not built primarily for the purpose of sacrifice and slaughter, as is clearly written in 1 Kings 8:37 ff. For King Solomon himself, having built it, kneeling and praying, consecrates and ordains it for prayer, saying there, "If there come upon thy people the devil, or pestilence, or any other evil, and they come hither, or else stretch forth their hands, and pray unto this house, and call upon thy name, etc. thou wilt hear their prayer and supplication in heaven." Not, saith he, wouldst thou look upon their works and sacrifices, that they should bring many calves and sheep, or incense into this temple; but, their prayers and supplications wouldst thou hear. So he himself founded the temple primarily for prayer, especially in times of need, when they would be punished for their sins, as he says throughout this chapter; that it could not be called the merit of their good works or sacrifices. Therefore it is right and true, that the prophet Isaiah and
1430 L- 20 d.. 418-420. on the tenth Sunday after Trinity. W. XII, I85S-I861. 1431
Christ also says here: "My house shall be called a house of prayer" etc. This shall be its name, for which Solomon also built it (even if he sacrificed in it), and his own words are only about praying and God's gracious listening, that this should be his final custom and order, and be called a house of prayer from his first foundation.
(18) But now they leave such a custom, and do not teach the people how to pray, but only make it an incense house and a slaughterhouse. Even though God could have suffered this if they had prayed for it or instructed the people to pray. But they were only interested in sacrifice, without teaching and calling. The house became nothing but a pit of murder. For by this they corrupted the poor souls, that they did not teach to pray and to call, as they should have done, and said, as the dear prophets, item, David and Solomon themselves: Let sacrifice be sacrifice, God is not concerned with sacrifice; as Ps. 50:9, 13: I will not dispute with thee for thy sacrifice's sake; but for this cause ye shall come hither, that ye may hear God's word, and learn rightly to believe, and to pray, and to call etc. This they did not do, and yet they insisted hostilely on their temple and sacrifices etc.; they taught the people, without faith and calling on God, to rely on them, so that they only made them for their benefit and enjoyment.
019 Therefore Christ cometh, and will clear out and sweep away this litter out of the temple. This house," he says, "was not built to be your cattle shed or your dovecote; but it was ordained and accepted by God to be a house of prayer, to be called upon, and to be present and heard. Therefore also at that time the Jewish people everywhere, where they were in all the world, when they wanted to pray, had to turn their face toward the temple in Jerusalem, even when they were caught in misery and the temple was destroyed, and therefore always put their prayer to the place, for the sake of the divine order, which they also had accepted, that they should pray there and he would hear them. But now they have forgotten this foundation and order, and have perverted the same, for
He must come with his visitation and cleanse the temple again from such murderous thievery, so that the poor souls will be helped and they will be brought from lies and seduction to the knowledge of the truth and right worship. That it may be called a gracious and wholesome visitation of souls, whether he be angry with the deceivers and punish them, that they should cease from their merchandising.
(20) Such visitation, praise be to God, is now going on among us, for by the grace of God it is preached purely and loudly of the right knowledge of God and worship of God, how we are to become Christians and have our Savior, Christ, in our hearts through faith, and then, out of such heartfelt trust, call upon God in all our concerns and needs. And even though we do not have an outward place or temple where He has bound Himself (for His temple or dwelling place is as far as the world reaches), the custom still remains that one also has places or houses where Christians come together to act on God's word and to pray together with one another etc.
Our papal clergy and monks do not do this, but both pervert and destroy doctrine and prayer, and also make their churches and monasteries into murder pits. Yes, no monk or priest can do otherwise, I know that and have experienced it myself. For I have also been a monk for fifteen years, and have read mass daily and prayed the Psalter, so that I knew it by heart; and yet in all this I have never prayed in such a way that I could have said my prayer with such a heart or thought: Dear God, I know that my prayer is pleasing to you and that it is certainly heard. But my thoughts were like this: I have kept my obedience to the Order and the Church, said my Mass, performed my seventh day; I did not know how I was doing with God, whether such my work would be pleasing to Him. Now I have been one of the best, who did such things with earnestness and devotion, and yet I have never been able to do a prayer right, and with my masses daily
1432 L. 20 d.. 420-422. tenth Sunday after Trinity. W. XII. 1861-1864. 1433
blasphemed God that I wanted to sacrifice His Son to God and earn His grace through such my work etc. But our papists make it much worse, because they also sell their masses and fill all the churches with such hucksterism, and say that such work is pleasing to God and deserving of him who does it (although he is without all devotion and good intention, even in mortal sin), and other living and dead for whom it is done or meant; yet he himself does not believe such, nor the others.
- But now also comes their visitation, when Christ attacks such abominations and begins to cleanse his temple, saying: That is not rightly taught, nor sacrificed, nor mass said, that thou goest thither, not knowing what thou doest, and yet wilt, as thou sayest, offer to God his Son for the living and the dead, and for this purpose sellest such things; for this is not according to the institution and order of the Sacrament; yea, it is an abominable blasphemy to want to offer Christ's body and blood, which he gives us to eat and drink, to strengthen the faith, that through his blood and death, without our work or merit, we have forgiveness of sins. Here, like them, they play their old violin: "Yes, it is our traditional faith, and the church has long held it thus.
23 Do not strike happiness there. Do you not know that Christ says thus in Marc. 14, 22. 23. 24. (as you yourself read in the mass, and put your mass on these words): "The Lord Jesus, on the night when he was betrayed, took bread, gave thanks, and broke it, and gave it to them, saying, Take, eat; this is my body, which is given for you. In like manner he took the cup, and gave it unto them, saying, Drink ye all of it: this is the cup of the New Testament in my blood, which is shed for you. "etc. There stands the right old faith: there you hear nothing of your sacrifice; but Christ calls you to eat and drink, and to take these words with faith, and to thank God for them, so that you can say the Lord's Prayer right on it, and say: I have prayed, and know that you hear me etc. Surely no pope, cardinal, bishop, priest, or his clergy, who boast so highly, can do this.
and scrape from the old faith or religion, and yet do not know what religio, faith or worship is, and with their public deeds testify that they are nothing but murderers of souls (because they teach nothing rightly how to believe and pray), and feed their belly with praises and interest, therefore they sell their masses and monasticism. There is no faith, prayer, nor any thought of right Christian worship.
(24) Behold, this is the visitation of the Lord Christ, who, when he cometh, and bringeth all good things, he cannot suffer the unkindness (which the devil hath cast into the church), he must purge out the lies which cause the murder of souls; for they cannot both stand together, that I should remain a monk, and yet preach Christ (as now); one must give way to the other. "The bed is too narrow here," says Isaiah Cap. 28:20, "and the ceiling is too narrow," so that truth and lies cannot rest together, Christ with his faith and the devil with his unbelief. Therefore, this gracious visitation must follow (if Christ is to have the upper hand over the devil), so that he must put an end to the haggling. But because the devil does not want to expose his lie and the world wants to have its way, the strife arises, as we see and experience before our eyes. We preach nothing else than how to believe rightly and call upon God, as Christ wants to preach and do in His church; and we do this for our bishops and priests, because they do not want to do it themselves. They cannot stand this, condemn it as heresy, persecute and murder so many devout Christians for it; in this they are much worse than the priests and Pharisees at Jerusalem.
(25) Do you ask what reason they have for this? They answer that it is against the old traditional faith. What kind of faith is that? What the pope believes with his clergy and monks. How old is it? Two or three hundred years, from the time they held their own concilia at Rome, and set what they willed for articles of faith. Here I ask: Has such faith now become older and better, so that it may justly be called the old traditional faith and religion?
1434 L. 20 b., 422-425. on the tenth Sunday after Trinity. W. XII, 1864-1866. 1435
neither the one founded by Christ himself nor the one of origin? Let us all write, not of the papacy at Rome, but of the birth of our Lord Christ, now more than 1500 years old; see your own letters. Shall these then be called articles of our Christian faith, which are not more than two hundred, nay, many of which are not one hundred years old? How then many new papal articles arise and are torn down in my memory. For I still remember that in this church and these lands St. Anne (who is called Mary, the virgin mother and grandmother of the Lord Christ) was not known, and St. Anneberg did not yet have the name; without which St. Joachim, St. Joseph, our Lady's Psalter, crowns and rosary, and very innumerable foolish prayer books, devised by the monks, have arisen: all of which is now called with them "the old traditional faith". Truly, a beautiful faith, which is not so old as a man of sixty years; and this is not to be called the true old Christian faith, which is clearly and certainly founded in Scripture; but must be called a novelty, and forbidden by life and limb to be accepted or professed.
26 But is it not grievous that the word of the Lord Christ, even of the holy prophets and fathers from the foundation of the world, should be called a new faith among them that boast themselves Christians? For we neither preach nor want to preach anything else than what you yourself read in the Scriptures of the prophets and apostles. Nor should we accept and consider as articles of faith what every insolent monk invents daily, of which no one, not even the bishops themselves, knew anything before, the golden psalter, the seven golden masses, and innumerable pilgrimages to the oak, to the pear tree etc. And on the other hand, the teaching of the Gospel is called a vain new thing. Why? Because they did not preach it twenty or thirty years ago, nor did they know it, nor do they want to know (that they, as teachers of Christianity, should teach others) that this is the doctrine and the faith that was proclaimed 1500 years ago from the birth of Christ and before that from the beginning of the world, 5000 years ago, by the fathers and the prophets, and that they have not known it.
The Pharisees and priests have also obscured the true old doctrine and worship, even though they still had Mosiah's law for themselves.
(27) Therefore, we say, this visitation is to be done, which is the preaching of the gospel, which cannot stand the former lies and deceits of the devil, but reveals them and brings them to light. We must command God that those who want to protect their new errors and idolatry and not let them be disgraced, and persecute us for it, should oppose it. But let us do so, that we may recognize the gracious visitation of our dear Lord, and take to heart the sermon that Christ is preaching here. He wants to say that you have seen the miraculous works that I and my apostles have done, and have even cried out and shouted that God has visited his people (as they say in Luc. 7:16), and yet you have not recognized it, that is, you have not wanted to accept it. For "to know" does not only mean to look at with the eyes, as the cow looks at the gate; but to accept a thing from the heart, as the Scriptures use to say. For example, Genesis 4:1: "Adam knew his wife Evam"; this means more than to look at her badly or to beget children, but to accept her heartily as his own. So you have seen and experienced me, and you know that I have come to visit you: But ye have not accepted it, neither have ye known it; but ye have opposed it, and raged against it, and raged against it, and could not cease until ye had brought me to the cross to visit you; I can do no more to you than weep because you are so blinded and stiff-necked, and push away your own salvation, and bring upon yourselves the final wrath and your eternal destruction, and let no counseling, nor admonition, nor warning, nor defense help you against it.
(28) This is also what we are now complaining against our pope, cardinals, bishops; but we see that what we say, admonish, punish, sour or sweet, does not help them. But, as I have said, let us
1436 L. 20 b., 425. 426. on the tenth Sunday after Trinity. W. XII, 1866-1869. 1437
We must recognize this and be grateful and hold fast to God's word; for we must not doubt that it will not happen any other way, that it must finally happen to the pope and all those who cling to him, as it did to those in Jerusalem. If the Turk or any other ruler does not do it, the last day will do it in a short time, even if he now despises and does not want to believe, but persecutes and murders the Christians who do not worship him, and thinks to maintain his tyranny by force. Yes, such rioting and raging is the right sign (as it was with them) that it will soon come to pass that it will finally be destroyed, and as Christ says here, not one stone will be left upon another, that is, that their thing will be destroyed together with them. God does not yet begin neatly and quietly, does not yet strike with the sword by war and bloodshed, but draws the people to him by his word, cleanses and thus sweeps the monasteries and convents, and finely separates and separates his own from the rest of the heap; as he also did there: When he had threshed out the good grain and gathered it into his barns, he no longer wanted to thresh straw alone, but since there was nothing left but chaff, he set it on fire over a heap and turned it into ashes. So now he is threshing, gathering his grain from the other damned heap, in monasteries and everywhere in the world. When this is done, and the scattered of his people shall be gathered together, saith the angel Dan. 12:7, that he shall bring in his corn, and shall find nothing in the tabernacle but chaff and straw: then shall it also be finished, and only set on fire, and burnt up by the Turk and hell fire. For it is decided: He must endure, as the Scripture has proclaimed of him.
29 Therefore, dear friends, let us at this time of God's gracious visitation.
For if we should run away from such a thing, nothing will help us anywhere except that we take God's word seriously and help to preserve it with all diligence for ourselves and our descendants, especially by maintaining good schools, for we will not be helped in any way except that we take God's word seriously and help to preserve it with all diligence for ourselves and our descendants, especially by maintaining good schools. For if we should run away from such things, nothing will help us anywhere, except that we take God's word seriously, and help to preserve it with all diligence for ourselves and our descendants; especially by maintaining good schools and educating the youth. For these are the little plants by which the Church of God is built up and carried forward as a beautiful garden. Therefore, all of us who want to be Christians are obligated to help and promote this with all our faithfulness and with what we are able.
(30) Although we who serve Christ and his churches in this ministry are not all equally rich, as lawyers, medics, and those who deal with other things and trades, let us be content with what God gives us, and thank him that we have churches and schools, so that our children and youth, and the poor unlearned, may also hear it and come here. You are rich enough if you become a devout, faithful pastor or preacher. For thou hast already appointed a throne in heaven, more adorned and more glorious than that of all emperors and kings, where thou shalt sit high above them, exalted and honored above all the earth, and shalt see both devils, the pope, and all enemies cast down to hell at thy feet. For we have rich and certain promises enough, and know that they are not lacking to us. Therefore, let us all, both teacher and student, help God to gather his grains even at the time of this visitation, before the final wrath begins, which will set fire to the chaff and burn it forever.
1438 16> 257-260. on the fourteenth Sunday after Trinity. W. XII, 1876 1871. 1439
XXIV.
*On the fourteenth Sunday after Trinity. )
Of the ten lepers.
D. Martin Luther's Letter and Preface.
JEsus.
Martin Luther wishes the grace and peace of God to the honorable and > strict Herr Haugold von Einsiedeln, Herren Hansen von Dolzk and > Bernhard von Hirschfeld, my favorable lords and friends.
Favorable, dear gentlemen and friends.
I, poor brother, have once again lit a new fire; I have bitten a big hole in the papist's pocket, that I have attacked the confession. Where will I stay now? And where will they find enough brimstone, pitch, fire and wood to destroy the poisonous heretic?
*Written in 1521, at the Wartburg. We take the following historical note from the Erlangen edition: "Luther composed this writing at the Wartburg on the occasion of Duke John of Saxony, who had desired an explanation of this gospel, because the opponents believed to find in it reasons for refutation against Luther's book of confession. On September 17 (the Lamperti), he sent the finished writing, which he himself called a foretaste of his postilla, to Spalatin with the request to have it written in the neat and then to forward it to the duke; also, if he considered it worthy of printing, to send the dedication enclosed with the letter to Haugold von Einsiedeln, Hans von Dolzk and Bernhard von Hirsfeld. (Cf. the entire letter to Spalatin of Sept. 17, 1521, in de Wette II, p. 53 f.) - Spalatin gave Luther's work to the printing press at Wittenberg; however, the printing does not seem to have progressed quickly enough for Luther, and he complained to the Wittenbergers through Spalatin; for Melanchthon writes to Spalatin (Corp. Ref. I, p. 455.): Concio de decem leprosis post triduum, credo absolvetur. Tu curabis, ut vacare sinat ty- pographos. (The sermon of the ten lepers will be finished, I believe, in three days. You will see to it that he gives time to the printer). - On November I, the printing was not yet completed; for in the letter to Gerbellius in Strasbourg, written on that day, Luther lists this writing among those which are still under the press, (De Wette II, 90.:
powder? Now one must certainly break out the church windows, since some holy fathers and spiritual lords preach that they may feel like proclaiming the gospel, that is, blaspheming against Luther, shouting murder and spouting? What else should they preach to the poor people? Each one must preach what he can.
But his reason and cause, since he relies on and attacks them, they will, by special grace, remain most kindly untouched, and may not intercede here; for their own consciences abundantly testify to them, as they know nothing at all and are so stock unlearned that they would be rightly vain cardinals and bishops, and perhaps therefore remain so grossly unlearned that they hope that the pope should also throw such broad and pointed hats among them. Only dead, dead, dead, they cry, with the heretic, he wants to kill all things.
Mihi sub formis est.... enarratio Evangelii de leprosis decem), while immediately before he elaborates the writings that had recently gone out. - In November, however, the printing was still finished; for at the end of that month Melanchthon sends Spalatin two copies of the Scriptures." - In an abbreviated form, this sermon is found in the church postilion Evangelientheil (XI, 1572 ff.). - Seven printings appeared in the years 1521-1527. We follow with the Erlangen edition the third printing of 1521. The beginning and the conclusion of this sermon are also included in the collective editions; cf. Jen. A. I, 549; Altenb. A. I, 844; Leipz. A. XII, 513; Erl. A. 16, 257. D. Red.
1440 L. 16, 260-262. on the fourteenth Sunday after Trinity. W. XII, 1871-1874. 1444
and overthrow the whole spiritual estate as Christendom rises. I hope, if I am worthy, that it will come to them that they will kill me and fill me with their fathers' measure, but it is not yet time, my hour has not yet come; I must first greatly anger the serpent race and earn death for them honestly, so that they may have cause to perform a great divine service on me. Now if my ungracious lords would hear, I would not answer this, for what they themselves know well.
- first, that it is public how I take no money to teach such things as they take. Johannes Eck has become rich over me and many others. So I ever have no favor from it, because the book writer in Leipzig takes the same, who would also be worthy of a cardinal's hat along with the corners. Thus I have all the disgrace and hardship of my life, and being of clerical rank myself, I should spare myself. But now my conscience alone compels me to warn everyone as much as I can: whoever follows me must not thank me; whoever persecutes me must not answer me; I want to have cleared my conscience before God, and be innocent of the blood and souls that are seduced by the pope and papists. He is above and will come, to whom everyone must answer.
4 Therefore I still say, call and exhort, ask and plead: Whoever wants to keep his soul, let him beware of pope, cardinal, bishop, priests, monks, high schools with their teachings of men, and certainly consider them apostles of wolves and devils, if they do not preach the gospel pure and true. Dear people, things are not so good in Christendom as they pretend. I do what is mine, each one sees for himself.
5 But I beg the papists to see that I do them no injustice: they must ever confess that their thing is not founded in Scripture, and their nature was not in the apostles' and martyrs' time, when the church was at its best, but was invented anew by men; so my thing is ever not contrary to Scripture, as they themselves must say, but vain Scripture. Do they now
not with us the bare Scriptures, well, let them keep their thing, and yet let us keep the Scriptures; let us not forcibly lift them out of their thing, and put them into the Scriptures; he that will not, let him keep his own. We want Christ and not the pope; so they keep the pope and not Christ: because Christ's doctrine and Pabst's doctrine neither want nor like to rule with each other; because Christ alone wants to be master, as he says Matth. 23, 8.
(6) And coming to confession, I have also attacked it as a human poem, not that I reject confession, which is almost heartily pleasing to me, but that I reject coercion and compulsion. I praise faith and baptism, but no one is to be forced into them, but only admonished and left free; so also confession is to be free and only praised.
(7) But against this they have nothing to answer, for such a poor cry: they blame and reproach us, as those who shun and condemn confession only because we do not like to confess and do not like to hear about it. To this we answer thus: We confess our guilt, we are poor sinners who do not like to confess, and it is no wonder; for without the grace of God it is not possible that nature should like to confess; and therefore it is true that we are hostile to confession, even from infirmity of nature, not only from the honest cause of divine right; this is also no great shame to us, because it is a common infirmity of all the world. But it is a great wonder how it happens that they themselves, the confessional tyrants and great saints, who are not like other people, not even like us public sinners, nevertheless do not like to confess at all, and are so deep in common frailty, or even deeper than we poor sinners, that it would not be necessary here to call one ass the other sack bearer: Nor do they leave the beam in their eyes and look at the little piece in our eyes, praising us that we do not like to confess; just as if they were the ones who liked to confess, if it were publicly known otherwise.
(8) They also have a good boast against us; they hear us, and we must confess to them; if the little wheel should be turned back, how justly.
1442 L. i6, 262-Wt. On the fourteenth Sunday after Trinity. W. xn, E-1877. 1443
If they also had to confess to us and let us hear the great miraculous sanctity hidden under their robes: Then we should well realize how they would be more cringing, bending and shaking than we; then the great lovers and prize-givers of confession would say very badly of their most beloved confession; then the fame would very quickly subside, and leave us in peace, yes, they would soon invent that there was neither need nor command to confess, and still boast that they do it not out of hatred of confession, but out of love of what is right. But now they do not have to confess us, they invent that it is necessary and commanded; they do not leave it at that, mock our infirmity on top of that, and shall gladly suffer their tyranny and mockery, if no one but they alone is the cause and guilty of such our infirmity, with their sacrilegious, invented, mad laws.
- If we now ask again: Why then they 1o like to hear confession, and thus praise the confession, which we shun, then the honest cause is found, the holy confession penny, the great emergency helper: If he did not fear that the belly would weaken,*) you should see that confession would be neither necessary nor commanded; but so that the same interest does not depart, on which so many bellies and fattening sows are endowed in the monasteries, confession must be commanded by God, and a cry must be raised among us that the holy servants of the belly and the tender eating people seek salvation through the confession of our poor sinners. And whoever believes this believes the highest, best and richest article of the holy Christian faith, for it bears great good and riches, so that the others, which Christ commanded, make all poor.
- also so he brings for verily much strange new newspaper, which is sweet to the tickling ears.
*) "verschmachten" have the Wittenberg and Jena editions. D. Red.
and after that the holy people may talk and rejoice spiritually over the table and among themselves. But whoever denies the article has denied God, and not only denied God, since they do not care so much, but has pierced a hole in their belly, which is their true God, of which St. Paul says Phil. 3:19: Quorum Deus venter est: "The belly is their God"; therefore it is neither a reproach nor a joke to them with the belly, it is a soft God and has no leg, would be pierced very quickly if they did not perceive it with diligence.
(11) If they should not only confess to us, but also give us the penny of confession, our infirmity might truly be healed, so that it would be as strong as its holiness is now, and confession might be as dear to us as it is now to them. But our belly is not worthy of such purgation, therefore we must remain frail and hostile to confession, which they may easily hold by the help of such strong medicine; for all frailty is thereby taken from their belly. How earnestly they seek our salvation, however, is easily seen from other things that do not bear confession pennies nor help the belly, which they may well leave untouched and unpracticed, since all power lies with them.
For this reason I have sent out this Gospel beforehand, so that they may grasp how finely they have preached the Gospel to us and established confession. I also want to present my dear Germans with the postilions from the barrel, although I have not taken them further than from Advent to Epiphany, and in the middle of the work, for the sake of the blasphemers, I have to break the order: but there is nothing wrong, it will be all right again. Hereby commanded by God. On the day of Lamperti 1521.
1444 L. 16, 264-266. On the fourteenth Sunday after Trinity. W. XII, 1877-1879. 1445
On the fourteenth Sunday after Trinity.
Luc. 17, 11-19.
And it came to pass, as he journeyed toward Jerusalem, he passed through the midst of Samaria and Galilee. And when he was come into a market, ten leprous men met him, which stood afar off, and lifted up their voice, and said: JEsu, dear Master, have mercy on us. And when he saw them, he said unto them: Go and show yourselves to the priests. And it came to pass, as they went, they were cleansed. And one of them, when he saw that he was healed, turned again, and praised God with a loud voice, and fell on his face at his feet, and gave thanks unto him. And this was a Samaritan. And Jesus answered and said, Were not ten of them clean? But where are the nine? Has no one else been found who has turned back and given glory to God, except this stranger? And he said unto him, Arise, go thy way: thy faith hath helped thee.
(1) Before we proceed to the interpretation, we must first clear out of the way the tares of false doctrine, which are drawn from this gospel and deceive the people with it; for because Christ directs the lepers to the priests, they pretend that secret confession is commanded with it. And although this is a foolish interpretation, yet the simple are frightened by it from the ravening wolves, who desire nothing so nearly as that no one among the poor people should know anything of the real truth and their foolishness: I must go on with this saying about what I wrote in the sermon on confession, and as much as I am able, I must dispute it, so that they do not blind us with their seeing eyes, as they would like to do; and as they dispute a thing many times, we must dispute it many times.
(2) First, Christ does not call these lepers to confess their sin, but to present themselves badly to the priests, as all lepers were required to do under the law of Moses. Where then do you want to turn and change the languages so that "to show" is as much as "to confess", "leprosy" is as much as "sin"? So in all places of the Scriptures "to show" would have to mean "to confess": so Christ would have confessed when he showed his disciples his hands and feet on Easter Day; and God would have confessed to Mosi when he showed him the wood that he threw into the bitter water of Marath, and thus would become a desolate thing in the Scriptures.
- the same, so "Ausfatz" "sin"
If leprosy is a sin, it is a strange sin, since no one willfully becomes or remains a leper, or even hates and flees it with all his heart, so that they are also called lepers because they are taken from the congregation and abandoned in special houses; but "sin" is a thing that is accepted willfully. Further, if leprosy is sin, then only the lepers must confess, and all the others need not confess, for they have no leprosy, that is, according to this interpretation, they have no sin. What could be said more foolish and foolish?
4 On the other hand: Yes, they say, the leprosy means sin, and the showing means confession.
Answer 5: This is not valid and does not help, there must be clear words of confession and sin, because the figures and meaning, only for themselves, do not prove and force anything, as St. Augustine says. For when the people of Israel passed through the Red Sea, it meant baptism, as St. Paul says in 1 Cor. 10:2. Item, the same baptism was also signified by the river Sint in Noa times, as St. Peter says 1 Ep. 3, 20. 21. and in many more figures. But if Christ had not instituted and commanded baptism with actual and clear words, who would ever have thought of being baptized? Yes, who would be so bold as to be baptized without such a clear institution of baptism, for the sake of the meaning alone? Such baptizing would not be baptizing, but only baptizing.
1446 L. 16. 266-268. on the fourteenth Sunday after Trinity. W. XII, 1879-1881. 1447
Mockery and jugglery against God. Further, where such a figure and meaning would be sufficient to compel to do that which it signifies, Noah would have been guilty of baptizing himself with his own; for the Flood, the meaning of baptism, was present at the time, so that the people of Israel would also have been guilty of running themselves into the Red Sea, since the meaning of baptism was, and had both Noah and they all mortally sinned, they would also have been lost, that they had not done enough of the interpretation.
6 Item, it is held that Melchizedek signified the mass when he offered bread and wine, Gen 14:18. Now if the signification is alone, without a new actual institution of the mass by Christ, who would or could keep the mass? Yes, Melchizedek and all the patriarchs would have sinned by not keeping mass and doing enough for the meaning. But since the meaning does not compel, even forbid, that one do nothing, unless God establishes anew what it means, it would have been a sin and a great misdeed against God to keep the mass only because of the meaning. And what would it have been necessary to institute baptism and mass anew, if the meanings were enough to compel us to do so? Then there would be no difference between the New and Old Testament, no difference between the figures and fulfillment.
7 Item, Genesis 22, that Isaac, Abraham's son, was sacrificed and yet was set free, signifies the resurrection of Christ and all of us on the last day. Now if the meaning were enough, and compelled to do what it signifies, Abraham, Isaac, and all of us would be damned for not yet rising from the dead, as the figure teaches us. Therefore, it is a foolish thing to try to establish or prove something on the basis of a mere figure, which does not bind us at all, so that it is in no way in our power to fill it, nor do we know when it is time to fulfill it, but God alone fulfills it when and how he wills, through his new actual appointment; as long as we do not have it, the figures do not concern us, nor do they force us to do anything; but when the appointment and fulfillment have taken place, then we come to the end of the matter.
Then the figures are added and show how this was meant to happen through them in the past. Just as the holy Hannah Luc. 2, 38 stood with Christ in the temple and spoke of him.
Item 8: All Scripture testifies and signifies that the Son of God was to become man. If the meaning is enough, what need is there that he became man, since we have his figure? Then all fathers and prophets would be condemned, who waited for his birth and did not let themselves be satisfied with the figures. What could be more clumsy than these sophists, who deal with the holy scripture only with figures and do not present the fulfillment of the same? This is nothing else than giving us the shell from the nut, the husk from the grapes, the bran from the flour. It would be better to give both with each other, or only the kernel and juice and flour, as befits the New Testament; therefore we see how St. Augustine said: Figura nihil probat. (Figures prove nothing.)
(9) So also here, if they had already contended that "to show" is as much as "to confess", which they may not contend; nevertheless, they would have to prove this meaning fulfillment clearly, where God has fulfilled and instituted the same in the New Testament. For where the figure would have been enough, confession should not have been used, and all would have sinned in the Old Testament, because they had the figure of confession and yet none confessed it. And if we also cannot prove this appointment and fulfillment of the figures, we are not only not guilty of confession, but do the most grievous sins and iniquities when we confess; for thereby we subject ourselves to fulfill the figure ourselves, and to appoint what it signifies, which, however, belongs to no one but God alone, who has also appointed the figure himself and alone. Do you think, fool, that he will allow you to do the greatest and best, and keep the least for yourself? You have never made nor set the figures that are the least, but only God, and you miss to make and set the fulfillment that is the greatest. Are you not senseless against your God? But so it is with those who are in
1448 L. 16, 268-270. on the fourteenth Sunday after Trinity. W. XII, 1881-1884. 1449
of the type driving with their light and playing with bare figures.
(10) Now, in addition to the fact that they do not conclude anything with figures and do not like to prove their fulfillment, they also fail to prove that they do not have a figure. They take for a figure that which is not a figure, and thus pretend that they have neither figure nor fulfillment. It would be a sorry foolishness that they nevertheless lead with mere figure, whether they did not have fulfillment. But this is also not a figure, which they want to make a figure, and so they take hold of God's two hands, want to make a figure and a fulfillment themselves, the greatest with the smallest, just as if they had the power to lead the people of Israel through the Red Sea into a figure and then also to use the baptism for the fulfillment.
(11) This is also a certain rule: He who cannot prove the fulfillment in the Scriptures beforehand, certainly lacks the figure and takes his own dream for the figure; for the fulfillment of all figures is in the New Testament; therefore one must first bring the fulfillment from the New Testament and then draw the figure on it, so that it gives itself and harmonizes sweetly with one another, and one wheel goes in the other, as Ezekiel says in chapter 1, v. 16. V. 16. Since they cannot prove from the New Testament that one should confess sins, their figure is already meaningless, that "to show to the priest" is as much as "to confess sins"; for it is no sooner compulsory, since you know where there is something in the New Testament about confessing sins; therefore you have certainly missed the figure and it is your own dream.
(12) For I may well use the same "showing to the priest," if I want to go without Scripture, in another way than confession, as you do, and say that it means to honor or greet the priest, or to bring him a book, or to tell him something; and I would like to see how you will put down such an interpretation for me. I have ever as good a power to figure as thou hast; so the New Testament agrees with me, and says much of honoring the priest; but of thy confession it says not one letter. O, what a wild and desolate study and preaching should follow from this wanton figuration; as it has been done.
For such dream preaching and dream teaching now reigns in all the world, previously in the monasteries, foundations and high schools, pretending to preach Scripture to us, if it is only their jugglery, exaggerated over the Scripture.
13 This is not also an honest play, that they also do not act their futile, fictitious figure correctly. So completely can the blindly wicked people nothing, that they also do not submit their own dreams; for lying and deceiving is also art, who should do it well. They make the leprosy spiritual, but they do not make the showing spiritual, the priest also not spiritual, the man also not spiritual, so it should and must be all spiritual, what the figure interprets. That is quite a knavery and Satan's way: to take one piece spiritually and make the other all fleshly, and then boast that one has interpreted the figure. Therefore, as the leprosy is spiritual, so must the priest also be spiritual; but they are each bodily priests, as we shall hear, so is confession ever so bodily, which is done with the body, with going into a bodily place, with bodily speech, outwardly to a bodily priest, as these ten lepers have shown themselves bodily. Now is this not a fine interpretation of the figure, since a bodily thing signifies and fulfills another bodily thing? Millstones should be hanged on their necks and they should be drowned, as Christ considers them worthy, Matth. 18:6, who cause such trouble and pervert the Scriptures in the poor innocent hearts because of their shameful belly.
So you see how far this seductive people is from the truth. They do not have the fulfillment of the figure, they do not have the figure either, in addition they cannot act their dream figuratively, they lie and deceive about one piece more than threefold harmful lies. But what the figure means, we will say later; now let it suffice that "confessing sin" may not be meant or figured by "showing it to the priest". Not only because confession is not mentioned anywhere in the New Testament, but also because such priests, such confessors, such lepers are not mentioned in it; for leprosy does not mean all sin, as we shall hear.
15 Thirdly: If now such fool
1450 L. 16. 270-273. on the fourteenth Sunday after Trinity. W. XII, 1884-1886. 1451
If it were not for the work and the dream fables, and if all their figurations and interpretations were true, that the priest should be commanded to confess by showing them, it is still far from what they seek, for they want all men to understand confession. Christ said only to the lepers that they should show themselves to the priests; this cannot be understood by all men, since they are not all lepers. But if they say that through the lepers all men are signified, then they are quite right.
16 First, that they put their thing again on the fur sleeves and crawl to the figure, of which they do not like to indicate any fulfillment, and thus bring up dream poem for figure, in addition to laying them out with bodily things, bodily men by bodily men mean, as is said above; therefore this is not useful and disgraces itself.
(17) Secondly, they speak against themselves and against all the fathers' interpretations, who agree that lepers do not mean all men, but only heretics and false teachers, who misuse Scripture and truth for their lies, just as these confessors do; and leprosy is nothing else than doctrine that mixes falsehood with truth. If the interpretation is true, the meaning, even if it means confession, may not compel all men to confess, but only heretics and all false teachers and disciples; such a figure is of no concern to other sinners. What do they want to say about this? They have forced the sentence on all sinners, and themselves confess that it concerns only the lesser part of sinners, even in its meaning, and in addition have forced it on confession, since the fathers did not force it. Are they not deceivers and liars, the servants of the belly?
(18) About this, thirdly, that the lepers are all men, we ask: Who then are the priests to whom Christ directs them? They are not the lepers, nor are they signified by them; so they are certainly not of the number of all men who are signified by the lepers; what then are they? Further, if they are anything else than the lepers, then they are not sinners, so they must not confess: but who sins more and who
confesses more than the priests? Therefore Christ should have called the priests together, and show themselves to each other, so that the confessors may stand with their dream. But since he sends the lepers to them, it follows, according to their theology, that the priests are not men nor sinners, nor should they confess, or we must seek other priests here who are not sinners nor men, and count our priests among the lepers. But if we do this, we are free from confession; for Christ does not call the lepers to go together and confess among themselves (that is, one sinner cannot confess to another), but the leper must go to the pure priest, who is none on earth, for they are all sinners also; Or they must confess that they are not priests rather than pure, and may not hear confession, nor absolve, nor measure, unless they are holy, which they have condemned as the highest error; but it will thus follow mightily from their own understanding. Woe to their poor stomachs then, how their stomachs should burst when the consequence arises that they are to be holy or not priests as their doctrine concludes.
019 Behold, how manifold abominable blows do the lies that run contrary to the scriptures, that whithersoever they turn and turn, vile abominations follow therefrom, and the very contradiction they meet with. Just as here, when they wanted to force us to confession by this saying, they make us free of it with their own glosses; and so that they want to rise above us, they make themselves null and void, that they remain neither priests nor men, but only liars and deceivers. Truly, by this example we see how not to scold (joke) with the Scripture, it strikes too horribly, and makes its philistines, as the ark did, manifoldly eternal disgraces.
20 Fourthly: Even if we all wanted to cover up their clumsy lies and foolishness, and to believe that leprosy means all sin, and that lepers are all sinners, as they pretend, they still do not want to go on with their confession. Their belly has been too full, has not let their head go.
1452 L. 16, 273-275. on the fourteenth Sunday after Trinity. W. XII, 1886-I88S. 1453
The penny of confession has seemed too bright to him and has pleased him too much, so he has been too hasty. Let us admit to them that leprosy means all the sins that are to be confessed; let us fight with their own sword, and demand of them again that they admit to us that dropsy, drought, blindness, gout, lameness, death, and all the sicknesses that Christ expelled in the gospel, also mean sin; they must confess and admit this.
21 So we ask them: How is it, then, that none of these ever once turned Christ to the priests, but only the lepers? Now let us stand against each other: Christ in the gospel has only twice called the lepers to go to the priest, thus proving confession; so we take the other signs all of the whole gospel against the two of the lepers, thus proving that confession is not to be made, here let everyone judge whether our reason is not stronger, which has the whole gospel, that they have only two small pieces; since sin has been signified by all sickness, and not once to the priests, because only twice, the sick are directed. So it follows that either confession is to be confessed and not confessed at the same time, or confession is not well founded by them on leprosy; for they may not say why those with many other diseases, which also mean sin, are not sent to the priests. If then they urge hard that the lepers should present themselves to the priest, we urge much harder that the lame, the blind, the gouty, the possessed, the deaf, the dumb, the dead should not present themselves to the priests.
- further, when he raised the virgin from death, Marc. 5, 43, he strictly forbade them not to tell anyone. And, Marc. 7, 36, when he healed the mute and the deaf, he also forbade them not to tell anyone. From this we conclude that the confession of sin is forbidden, as much as they conclude that it is commanded; since they cannot deny that death, the deaf and the mute also mean sin, and yet he does not want anyone to know about it.
23 Again, Marc 5:19, he commanded the possessed man to go to his house,
and say what God had done to him. Let us conclude from this that confession is not only to be made to the priests, but also to the wife, child and servants; for Christ does not direct these people to the priests. Behold, what a strange thing confession is to become, that it is commanded and forbidden at the same time, to be done to the priests and not to the priests. What can they say to this, but that their stingy belly must be ashamed that it has thus deceived God's words, and that it has so miserably deceived the world, the poor multitude?
- item, what will also become of it, that Christ does not direct the lepers to one priest, but to many, and says: "Go, and show yourselves to the priests"; this may not mean a secret confession, which is only to be done to one.
(25) Even so our confessionists pretend that they destroy sin. But this is not what this figure means; for the priests did not make these lepers clean, but received the sacrifice according to the law from them, who were already made clean by Christ. If only they had so much sense that they would say: This showing to the priests would be like confession; so it would be; for as I show myself to him to whom I go, so he that confesseth shows himself to the priest. So that confession might have many similes, namely, of all those who show themselves to others; but that they make a divine figure and commandment out of it, there the belly snores too firmly after the confession penny.
(26) Therefore, is not the guardian of the belly, Squire Avarice, a cunning rogue? He had drawn no disease from the whole gospel on confession, but only leprosy. Dear, why that? He saw that the priests alone are called there, that one should sacrifice to them; then he thought: "Wait, this will be good, here we want to make a confession, then the confession penny must come along; the other miraculous signs, whether they also mean sin, but because they do not assign the sacrifice to the priests, we do not want to let them serve for confession. What do you think? Has it not pleased you that they have become our masters?
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and deprived us of our property with such crude, shameful lies? that I do not know whether they deserve more punishment, that they have thus cheated us, or we, that we have been such stock fools, and have allowed ourselves to be blinded by such foolish, clumsy lies.
Lastly, we come to the main point. They must ever confess that this figurative priesthood, which was in the Old Testament, is now no more: so we ask them whence they have power to say that they themselves are signified by those priests, and make themselves priests of the New Testament alone. There is not one letter in the whole New Testament in which they are called priests. What do they want to say about this? Let the lepers go to the priests; where are the priests? St. Peter 1 Ep. 2, 9 says that in the New Testament there are no special priests, but all Christians are priests, which means priests; because they are not priests, the figure and the saying do not concern them, much less the sacrifice and the sacred penny of confession.
028 Neither does it help that some of the holy fathers have called their state priesthood, for nothing is brought up out of the Scriptures by it; they have written more things that are not written in the Scriptures; shall they therefore be received for articles of faith? They have been men in many things. Much less does the evasion help, which the liar of Leipzig has made, and writes that two kinds of priesthood are to be understood in St. Peter's words: a spiritual one, according to which all Christians are priests, and a physical one, according to which they alone, the shorn and smeared multitude, are priests; for such a poem stands on butter-feet. If St. Peter were to understand tenfold, even a thousandfold priesthood, they would still be common to all Christians; for his words are spoken to all Christians, as no one can deny; therefore, if in it shorn or unshorn priesthood is understood, it must be understood by all Christians. However, since not all Christians are ordained priests and plate-bearers, it is not possible that St. Peter could have been called a priest by the plate-bearer.
The same liar lies and deceives.
29 And why did they not call up Moses and say that he instituted confession with these words? for they are not Christ's own words, but the words of Moses, who commanded in Deut. 13:2 and Cap. 14:2 that the lepers should present themselves to the priest, and that Christ should not put them on as his own, but as the words of the law. If they are to base confession on the fact that Christ attracts them, they should rather base confession on the Law of Moses, where they originally stand; or if the words of the Law mean something different and new, that Christ attracts them, then this should also mean something different, because Moses wanted, since Christ attracts from Deut. 6:5: "You shall love God, your Lord, with all your heart." Item, so they would like to say, he would have appointed church consecration, since he leads Matth. 21, 13. the saying Jesaiä Cap. 56, 7: "My house is a house of prayer," and drove out of it the buyers and sellers; and so henceforth all sayings would interpret something else than they have in the law, of which he introduces many. But what else would they say, but that Christ was a liar and a transgressor of the holy scriptures? What do they want to say to this, the dear bellies and gluttons, because they are a people who have no consideration nor prudence, plummeting in like a sow, what they think of, they talk about, it hit or miss?
(30) Hereby, I hope, it is clear enough how confession is so falsely drawn from this gospel, and how with great, gross lies they have interpreted by priests themselves, by leprosy all sin, by showing confession, by lepers all men, by the sacrifice the penny of confession; and how it is not enough to put on figure, where the fulfillment may not first be thoroughly and clearly proved in the New Testament. Therefore, if we cannot find out what the figure of leprosy and showing it to the priest means, let us remain in the simple and certain understanding of the Law of Moses, that for this reason Christ directed the lepers to the priests, so that he would keep the Law of Moses and not tear it apart. But that he sent none of the others to the priests.
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The priests were not told about the blind, the lame, the gouty, the deaf, the dumb, the possessed, the dropsy, the dead and other diseases, but only about this fleeting and devouring, flying addiction of leprosy. What this means, I myself am not sure, but let us try it, if we have the gospel according to its written and main meaning. Now to say of this, because the tares are rooted out and have given us room.*)
Non of the figure and interpretation.
First of all, I do not want to say that I am correct about this figure. For I have said above, where one cannot find the interpretation of the figures from the New Testament, one should not rely on it. For the evil spirit is a master of interpreting figures apart from Scripture; where he seizes a soul to interpret without Scripture and builds on it, he can throw it to and fro like a dice; which he cannot do where there is Scripture or is interpreted in such a way that one does not build on it. Which seductive interpretation he has brought up almost a lot in the spiritual right and through the school teachers. As when they interpret the pope by the sun, the emperor by the moon. Where there is no clear scripture, the interpretation is the best and closest, since the parables rhyme best; thus the figure is physical and the interpretation spiritual. Otherwise, what kind of figure and interpretation would it be if they were both physical and external? Just as those who interpret the pope through the high priest in the law do, both of which are bodily and external.
32 And that I say it out, figure interpretation may happen in three ways: first, when the Scripture itself interprets; as when St. Peter 1. ep. 3, 20. 21. interprets the baptism by the Sintfluss and Archa Noä, and St. Paul
*) Here now follows the sermon given in the church gospel postilion under the 14th Sunday after Trinitatis. S. XI, 1572 ff. D. Red.
1 Cor. 10, 1. 2. through the Red Sea; and Christ his cross through the serpent, Joh. 3, 14. Such interpretations compel and are articles of faith.
The other is when the Scriptures do not interpret themselves, but when every believer's mind introduces the figures and bases them for the sake of their likeness on some clear sayings. As here, where St. Augustine draws the leprosy on heresy. Although Scripture itself does not say that leprosy means heresy, and does not impose such an interpretation as an article of faith, what Scripture says about heresy is nevertheless true: therefore it also imposes on itself alone, the figure and interpretation remain where they want; the reason "is ever fixed, whether the building does not apply. So anyone may interpret without all danger. For even if his interpretation is lacking, the scripture on which he draws the interpretation is not lacking.
34 The third way is a mere interpretation out of their own conceit, since the figure is alone and there is nothing else in Scripture that they want to interpret by it. This interpretation is error and the devil's and the Pabst's own with his own. As if they interpret the pope through Aaron, the scripture does not say a single letter about the pope or the papacy. But if they had a saying about the pope beforehand and then put the figure of Aaron on it, it would be to suffer; even though such a figure and interpretation do not compel, the saying they point to does compel. Item, if they interpret here in the gospel, that the confession is the showing of the lepers before the priests, is a merely naked, self-conceived interpretation; but if they led a clear saying, which said about the confession without any figure, and then led the figure on it, then they force us well, not for the sake of the figure or interpretation, but for the sake of the saying, which they based the figure and interpretation on.
The other interpretation may be various, and as St. Paul says in the first epistle to the Corinthians in the third chapter v. 12: Some build straw, some wood, some hay on this ground, but some gold, silver and precious stones. So I consider that everything Moses wrote about leprosy, 3 Mos.
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13, may be finely drawn to Paul's epistle to the Colossians in 2 Cap. V. 8, where he masterfully describes conceit and the doctrine of men. But I would not believe such an interpretation if I did not believe St. Paul's clear text beforehand. So, if someone tells me that Moses means St. Paul, therefore I should take St. Paul for a teacher and apostle: I did not want to reject the meaning, but for its sake I did not believe it, because I do not know whether it is right or wrong; but I know another reason of Scripture, which clearly shows me St. Paul a holy apostle, for the sake of which I accept the same interpretation.
- So it is certain that these lepers do not mean physical, outward, but hidden people; and so hidden, that it is not said of the natural hiddenness, as the soul is hidden in the body; but in the spirit, that is, you must think of two worlds: One physical, where the sun shines, and one looks at the other according to the body; the other spiritual, where Christ shines through the gospel, and one looks at the other, not according to the soul's nature, which is how philosophers deal with it, but according to his faith, conceit, will, heart, and courage, all of which are enlightened and known through the gospel, when one hears his word from him. For the gospel illuminates and tells each one what the other has in his heart spiritually, that is, not that he knows what he wants to do, but whether it is right or wrong before God. This figure belongs to the physical world, the interpretation to the spiritual world.
Thus leprosy is an affliction of the soul before God and in the spirit; but not any affliction, as the blind figurists interpret it, that it signifies all sin to be confessed. The holy fathers, especially Augustine, say that it is false doctrine and heresy. And although they do not refer to it in Scripture, they do not follow the parables badly, and they are right. Therefore let us remain on the same course; but not as if it were an article of faith to hold thus. For I do not want to advise anyone to believe, because I know what I am building him on. Souls and eternal life are at stake when one
I will therefore make myself and everyone with me certain that we can stand against all the gates of hell, even before God, through His word; on this alone is to be built, and on no angel, except on the word of the saints. Matth. 16, 18.
(38) And say further, I would that such things were not called figures; but it has become too deeply ingrained and habitual that I must call it so also. The Scriptures do not call them figures, but allegoriam, umbram, faciem, and the interpretation mysteria, abscondita, secreta. They called it figures, from the saying of St. Paul in the first epistle to the Corinthians in the tenth chapter, v. 11, where he says: "All these things happened to them in figures." But St. Paul in that place does not speak of figures, but of examples, and says: "We should fear lest the same happen to us, for they were figures and examples to us. And St. Peter 2. Ep. 2, 6. calls the same "examples", and St. Paul also in many places formam. It is the fault of the Latin interpretis (translator), who transferred typos now "figure", now "example", that they bumped into it and made figures out of it.
Heresy here is not only to be called that which our people now call heresy, who also make heresy what they will, but what Scripture calls haeresin; as St. Paul teaches to Tito in the third v. 10: "You shall avoid the haereticum, after he has been twice admonished; you shall be sure that such a one is perverse and sins, and already has his judgment. The word haeresis comes from the Greek language: haerein, which means to choose, select and separate. Therefore, haeresis means a special, chosen, self-imagined doctrine and way of living and believing apart from the common way, which is now called sects, estates and orders. So the Jews called the Christians a haeresin or sect of the Nazarenes, Acts 24, 14. 24, 14. But Paul did not want to call them so, but a "way", and said: "I walk according to the way, which they call kaolin or sect."
40 Hence it has come about in Christendom that all those are called haeretici who step outside the unity and common way of the Christian faith and being, and have a special
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The two words catholicus and haereticus are in conflict with each other. Catholicus means one who is with the multitude and unanimously agrees with the whole collection in faith and spirit; just as St. Paul says to the Ephesians in Cap. 4, v. 5: "One baptism, one faith, one Lord, one Spirit. V. 5: "One baptism, One faith, One Lord, One Spirit" etc.; but haereticus, who conceives his own way and party. Therefore haereticus is actually called a stubborn man in divine matters, an eccentric who knows something better, and chooses for himself a way to heaven that the common Christian man does not go. What vice the last doctors call singularitatem, capitositatem, etc., singularity and self-will.
From this it is clear that the leprosy, which is supposed to mean heresy, means nothing else than one's own mind, the conceit, the good opinion, which suspends itself from the congregation in things that concern the soul and God, of which Moses says Deut. 12:8: "You shall not do what seems right to you. And there is no vice so contrary to the right way and faith that the apostles, Peter and Paul, had much concern about it, and the Mother of God calls the same serpent's head, mens cordis sui, the conceit of her heart, Luc. 1, 51. And the German name "Aussatz" (leprosy) is especially fine for such people to be put out of the congregation; item, St. Paul's word, when he says to Tito (Tit. 3, 10.): He should avoid such a one. Although they are now being burned, the small heretics from the great ones, or, to put it bluntly, the Christians from the heretics. For from the foregoing it is easy to understand where heretics are now; namely, since the good sense, the right leprosy, apart from and above the common Christian faith, sets up special sects, orders, ways and means of being pious and becoming blessed, and sets parties apart from the congregation, as those who want to find something better, so that the common Christian man stinks against him and counts for nothing.
(42) Therefore, among the monasteries, convents, high schools, and the entire clergy, there are no heretics now, but vain heretics, before the great love of God; just as if
no more than there are black birds among the ravens and black people among the Moors. For as among the lepers there is no one leprous, so among these heretics there is no one heretic; and do not the gentle people see that there are almost as many ways, sects, parties among them as there are heads and brains, that vain conceit is their master, the poisonous leprosy, and that none of them goes the common way of Christian faith, but each makes his own way to heaven; that one can see how all heresies that have ever been, now flowed together, come into one basic soup, and have drowned the world with a river of pure leprosy under the regime of the end-Christ; as this is proclaimed. Nevertheless, these lepers do not go to the priests and confess this sin. Yes, it must be holy, and whoever says otherwise must be a heretic.
(43) Now it is established in the Scriptures that there is no way to heaven except by faith. Therefore St. Paul calls the doctrine of faith sound doctrine, Titus 1:13 and 2:2, and commands that one should be sound in faith. So that he points to the leprosy, that all who want to be saved by works are certainly these unhealthy and lepers. Therefore we will now compare some parables of leprosy and conceit.
44 First, the priests were not commanded by any disease except leprosy. This is sufficient to mean that leprosy is a vice that is contrary to right doctrine and God's word. For the word of God is the only office of the priests. Now it is obvious to all that faith and God's word have no enemy, except this one conceit: the other sins all together, even if they fall in faith, still let faith and God's word remain; that man, even if he already sins, still knows well how and what he should believe, he only lacks the power. But this unrighteousness guards against such sins, and corrupts faith by abandoning it and going its own way. For faith may not suffer a byway with itself: one must perish, both may not remain.
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45 Therefore, as the priests of old alone were commanded concerning leprosy, so all the commandments of the apostles are, that the doctrine of works and the doctrine of men should be taken heed of; and they will not let any thing be set up beside faith. But the other sins and infirmities they command to be tolerated and borne, for they corrupt neither doctrine nor faith. So that there is a great difference between doctrine and life, between faith and works; for even our papists have far more than resin and peccatum, and call one errorem in fide, the other, in moribus, or one, contra fidem, the other, contra mores; without making fidem and contra fidem what they think.
46 Secondly, leprosy is an addictive, sticky plague. So is the sect thing. It glitters finely in appearance, therefore it easily eats away. Because man is naturally inclined to build on himself and his works, and his conceit naturally pleases him. Therefore, if there is not diligent attention, as St. Paul did, a whole nation is easily deceived, as the false prophets did in Israel in the past. But now, under the pope's and spiritual rule, no one is deceived, so that no one goes in the right way anymore.
Third, leprosy is an eternal plague that cannot be cured. This is what St. Paul means when he says to Tito Cap. 3, 10, 11: "You shall avoid the obstinate after two admonitions, and you shall be sure that he has been turned back, and his judgment has already passed upon him." Hereby he interpreted the law of Moses, who commanded in Deut. 13, 5. 6. that the leper should be seen and examined twice, and then separated. St. Paul calls the twice-seeing and twice-doing "twice admonishing" and then "shunning. For surely, if there be not a hardened conceit, it can be said in the first or in the second time; but if he be hardened, that he should be admonished a thousand years, it is of no avail. For not only does he not want to listen, but he sets himself up for opposition, to defend his own and to disturb the faith. This sin is called St. John 1 John 5:16: Sin unto death, for which no man shall plead. And Christ calls it Matth. 12, 31: a sin into the
Holy Spirit, which is not forgiven here or there. Therefore St. Paul also says that it is certain that such a one has finally been converted, and his judgment has already gone over him, that he sins.
(48) The fourth thing, that the lepers are put out of the congregation, is, as it is said, that the people that are wayward go their own way. Moses wrote in Leviticus 13:45 about how the lepers should be recognized and how they should wear cut clothes and go bareheaded and cover their lips. All this would take a long time to write about, and would probably make a book. But we will leave it at that, and come to the gospel with the figure.
49 All the walking of Christ, which he did to and fro in the land, means preaching in the world; therefore also the Scripture calls his preachers his feet; Ps. 68:24: "That thy foot may be dyed in blood"; and Ps. 147:15: "His word runneth fast." And St. Paul therefore calls his ministry a running, Gal. 2, 2. since he says, "lest I should run in vain." Through such preaching and spiritual walking he comes to many places, that is, into many hearts, where some receive him and some reject him. And these same hearts are not all alike in infirmity; though there be none without infirmity, which have not need of the gospel.
(50) That he now comes through Samaria and Galilee into a little town, where ten lepers meet him, is the meaning that through the gospel and right faith the great martyrs, the saints of works, will be enlightened and redeemed from their sour and difficult life, which they lead without faith. For some of these hearts are naturally good, and would gladly do right and do well; therefore they fall on the commandments and labor exceedingly. When they hear that it must not be by works, but by faith alone, they are glad of such preaching and knowledge or the future of Christ, and with all their heart they run toward such teaching, desiring thereby to be cleansed from their miseries and leprosy. But they stand afar off, and think themselves too small of such grace. For they
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is too deeply settled in the leper nature that one should overcome God with works, and does not easily believe that such grace is given for nothing and without all merit, and even wants to do or pay something for it. Therefore they call and ask, that is, they heartily desire to know the real truth and to become certain of the things they hear about faith. This is the prayer in which they say, "O JEsu, dear Lord, have mercy on us." They still call him a master, who only teaches and tells what is to be done; they are not yet out of the works, so that they call him a beatific, who not only teaches us, but also works in us and lives through his grace.
51 Hence the names "Samaria" and "Galilee". "Samaria" means a guard or custody; therefore that such work saints almost guard and keep, or take care of their real life, are strict, and are forced with the commandments of God, which they do not out of love, but out of need and fear. For he who does not do good out of free love (which faith gives) is still in Samaria. Now he cannot come out of himself, but Christ must come to him in his journey to Jerusalem; that is, no one finds the gospel, God must send it to him and have it preached all the way to Jerusalem, to eternal life.
But "Galilee" means a border, where the countries end. So this people of works is with its nature only in the border of the outer nature. For they keep the commandments not in the midst of the heart, but only bodily, outwardly in the works. And this is also the leprosy, if they think that such a nature is right. For conceit is far from the common manner of the saints, who are justified and saved not by works, but by faith. So these are all Galileans, frontiersmen, who do not willingly keep God's commandment, which is not possible without faith.
(53) The little town means especially the Jewish people, who were before all people in this Samaria and Galilee. For they had the commandments of God, and worked almost within them; and to them also the gospel is preached chiefly, they from such Samaria.
ria and Galilee to lead in a freely believable life.
(54) And the fact that they are ten also signifies the people under the law, who were included in the Ten Commandments. But what is said of the same people is also to be understood of all others like them, who want to become godly by their own works. For all this is leprosy and far from the common Christian teaching.
55 Who then are the priests to whom Christ directs these lepers? If Christ's spiritual coming is no other than to preach through the apostles into the hearts and consciences, then the apostles may not be such priests, for they are the ones who bring Christ into Samaria and Galilee. But if the apostles are not, much less are the bishops and clergymen who now sit in the apostles' stead. Where then will confession remain? The whole priesthood in the law means the one true priest Christ, who mediates for us in heaven before God; as St. Paul Rom. 8, 34. and Hebr. 9, 24. Therefore Christ is everything. He comes spiritually through the gospel, and with it he points us to himself in heaven. For in the old law no one was allowed to offer for himself whatever he wanted to offer, but the priest took it from him and lifted it up and offered it before God. So this is what we have been saying about the faith of Christ, that there is a difference between bad faith in God and the faith of Christ.
(56) The high school teachers have misled the world into thinking that they no longer need Christ, and have driven people to the priests with confession for so long that, driven completely by Christ, they no longer know what Christ is or what this showing of the priests means. For they teach how man may do so much by his natural ability that God may give him His grace; and so they appear before God for themselves, and act with Him without any means and without Christ. What should Christ be necessary or useful to them, if they have obtained God's grace by their own means? O, the most horrible, most terrifying heresy! Is this what St. Peter 2 Ep. 2, 1. proclaims and says: "There will be false teachers among you.
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who deny the Lord who bought them", has it not become true in such devilish teaching? With their mouth they confess Christ, but with their doctrine, life and whole being they deny him, precisely by saying that nature may do good out of its own powers and acquire grace. Where this is true, Christ died in vain and must not be. Behold, this is now of the high schools and of all ministers. Faith, so deep-rooted that they call heretics and burn all who do not accept it. This is a faith to God, but not in Christ; not even Christ's faith, but the devil's poem and blasphemy, denying Christ and disturbing Christianity. Hence it comes that they give so much to works, and will not let their thing be nothing. This is a terrible leprosy.
But we should know that where Christ does not mediate, there is only wrath and condemnation. God does not want and does not like to suffer a man before Him who is a sinner. Now we are all sinners by nature; therefore Christ came, did enough for our sin, and gave us his suffering, that through him we might stand before God. Therefore, do not be deceived into believing much in God and doing your best. This is vain anti-Christian poison from the high schools. You must have a mediator who will first do enough for you in divine righteousness, and so make you worthy, that you may put into his hands your works and your being, and take them from you and offer them before God. But this is Christ alone. This is what Moses meant by the figure that all the people's sacrifices had to pass through the hands of the priests.
(58) It is also that Christ here directs the lepers to the priests. For the gospel (which is Christ's revelation in Samaria and Galilee) teaches us nothing else than to build on Christ and to comfort ourselves, instructing us that we must fail in ourselves and comfort ourselves alone with Christ and His merit, so that we are regarded and accepted through Him; as He says John 14:6: "No one comes to the Father except through Me."
59 So now this is going and showing yourself
The priests have nothing else to do but to confess and believe that all our things are nothing, but that we are saved by the means of Christ alone. Therefore no one makes clean from this leprosy except Christ's faith, preached through the gospel. The same, because it condemns our things and exalts Christ alone, annihilates and brings to nothing all the conceit and presumption of our works. Therefore you see how unchristian and pagan the high schools and clergy are now in their preaching, teaching and life, so that Daniel Cap. 8, 19 calls this time of the end of Christ the time of wrath, when faith should be destroyed in all the world.
60 This is also the reason why Lucas does not write here how the priests turned away the nine, in honor of this holy meaning, that Christ was signified by the priests; otherwise he would not have kept it silent. For they also did evil about their priestly office. They were not to speak more than they were pure, and to receive their sacrifice: in this they were Christ's figure, according to the ordinance of the law. Thus thou seest how far also is the interpretation of their dream of confession, and how evil they interpret the figures to themselves, or bodily priests, without any ground of Scripture, and take it from Christ. Only to destroy and deny Christ is all their preaching, work and life. That he calls not one, but many priests, does not hinder anything; it was all one office of all priests, and the same office is Christ's figure. Although it should be said here that these ten did not show themselves to one priest, but each in his city to his priest, or one part to one priest, the other part to another priest.
(61) But that the ten shall continue, that only one shall stand and come again, is the grievous prophecy which St. Paul describes in 1 Tim. 4:1 and 2 Tim. 3:1 ff, that in the latter times many shall fall from the faith. For since the time that the world was cleansed and enlightened by the gospel, the bishops and clergy have done no more than to throw everyone from the faith into their doctrines of men, until they had brought it wherever they wanted,
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that now the faith and gospel of the Christians are completely down. Therefore our bishops and spiritual confessors are not signified by the priests, but by those whom they have turned away from Christ, whom Lucas is silent about, nor was it necessary to name. For there would have been no room for figure and interpretation; but being of one thing, both are priests in the flesh, and of the same office, teaching the same error, that none might be signified by the other; as little as now one preacher is signified by another, since they both teach the same error.
(62) But this tenth Samaritan is the poor few in the world who return, fall under the feet of Christ and give thanks to him; that is, they cling to the gospel, fall under it, give thanks to it, are devoted to it, and surrender to it completely. Therefore they receive the gospel completely, saying, Arise, go thy way; thy faith hath made thee blessed, Matt. 9:6, 22. This is the true voice of the gospel. So we have Christ spiritually in the gospel and
bodily in heaven, that we may have access to the Father through Him, as St. Paul says Rom. 5, 2; and yet always keep ourselves to the Gospel, because we live here, so that we do not begin to make our own steps and grope after God, as the school teachers teach us. For the gospel is our lamp in this dark time and place, says St. Peter, 2 Petr. 1, 19.
I do not say that this interpretation of the gospel is right or alone, but that what is said in it is right and the clear text of the gospel, which only teaches to recognize Christ. Because this is what this figure says, it is to be accepted and not despised; as St. Paul says in 1 Thess. 5:20: "Do not despise the prophecies"; but if they are equal to faith, Rom. 12:7, that the interpretation of the figure and prophecy also has a clear reason elsewhere. That is enough about the leprosy this time; because what Moses writes about it 3 Mos. 13. wants to have more rest, time and spirit than I have.
XXV.
*On the eighteenth Sunday after Trinity. )
Matth. 22, 34-46.
But when the Pharisees heard that he had shut the Sadducees' mouths, they gathered together. And one of them, a scribe, tempted him, saying, Master, which is the chief commandment of the law? And JESUS said unto him, Thou shalt love GOD thy LORD with all thy heart, and with all thy soul, and with all thy mind. This is the noblest and greatest commandment. But the other is like it: You shall love your neighbor as yourself. In these two commandments hang all the law and the prophets. When the Pharisees were together, Jesus asked them, "What do you think of Christ? What son is he? They said: David's. And he said unto them: How then doth David in the spirit call him a LORD, saying, The LORD hath said unto my LORD, Sit thou at my right hand, till I make thine enemies thy footstool? Now if David calls him a Lord, how is he his son? And no man could answer him a word, neither could any man from that day forth inquire of him.
*) Delivered on 3V. Three printings, the first of which we follow, appeared in the same year.
Cf. Leipz. A. XII, 562; Erl. A. 17, 254. D. Red.
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(1) This gospel has two parts in it: first, that the Jews ask Christ; second, that Christ asks them again.
The first is that reason always wants to be something as well, to be plump with its piety, so that it ever destroys the pious Christ. Thus the Sadducees (who were a mob among the Jews) thought to put Christ in a sack, so that he would know nothing to say. But Christ shut their mouths so that they could not protest.
3 Then the Pharisees came and wanted to silence Christ. But they only brought shame and mockery from him. They thought they were the most pious and learned, had no master or righteousness maker, and wanted to advise Christ. All this came from envy, because they were hostile to Christ because of his teachings and piety, which were highly and greatly esteemed by the simple, afflicted people, so that the glees' teachings and piety became equally worthless. That is why this ugly man wanted to make Christ stink in front of the people, so that they would not think so much of him if he could not answer their question correctly. So the game is turned around and he himself falls into the pit of all shame and mockery that they wanted to inflict on Christ. And the saying of Christ Matth. 21, 44. is fulfilled: "On whom this rock falls, he is crushed and shattered." I mean, they have started honestly; rub against Christ more!
- as the Jews are of the same mind, so are we all of the same mind, all of us want to be wise in our noses, and do not realize that we are only so blind, and do not realize how Christ chides the gospelers, who confessed with their mouths that loving God with all their heart is the highest commandment, and loving their neighbor is greater than all sacrifices, Marc. 12, 32. 33. 12, 32. 33. But for the sake of their avarice they taught much differently; as it is written in Matth. 15, 5. 6. that the children should leave their father and mother in their distress, not help them, but say: This good that you want, dear father, I cannot give you now, I have pledged it to God for a sacrifice etc. So father and mother suffer great poverty before they let such goods be taken. Marc. 7, 10. ff. says
it much clearer. In this sense, unfortunately, we have been in the papacy for a long time. That the love of God and neighbor is the greatest commandment, we have well known with our mouths; but basically we have not regarded any commandment worse or less. Rather, we have kept the statutes and laws of the fathers and conciliationists than God's commandment. The reason for this is: the unfortunate miserliness. These commandments of the Pope brought more money into the kitchen, therefore they were considered the highest commandments, against the clear word of God.
But here we are to take to heart the commandment which the Lord Christ sets forth as the highest commandment, namely, the love of God and neighbor. In this commandment he does not say much about great sacrifices, but he confuses it in the 50th Psalm, where he says in v. 12, 13: "What desire have I to drink the blood of oxen and goats? Is it not all mine before?" So also Isaiah punishes them in 1 Cap. V. 11. and Jeremiah Cap. 6, 20.; and Isaiah Cap. 66, 1. 2. says, "What house dost thou build me? For heaven is my seat, the earth my footstool. To whom should I turn, but to a bruised spirit, and who with trembling accepts my word?" Therefore, observe here what Christ requires of us: not the fist, not the eyes or feet; he wants the whole heart, Prov. 23, 26. He says, "Thou shalt be pleasing to me, and with all thy desire thou shalt be obedient to me. Yes, this heartfelt love is such a high word that reason cannot understand it, let alone that it should. Yes, even the right Christians have enough to learn about it, and yet they cannot learn it. This lesson of love makes fools of us all, so that we may well confess that we are nothing but poor and disobedient sinners, completely contrary to God's love.
This commandment of love is drawn through all laws, and all laws must go through love. For it is a rule and master of all laws, which must all be guided by love. It makes and makes laws, and breaks them again, regardless of the other commandments. Faith alone must command it, otherwise it commands all other commandments.
7 If anyone asks, "What is this high thing?
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Commandment of love? Answer: It is that I have a great desire to do willingly and with joy what is dear to God. Whomsoever I love, with him I am and dwell gladly, with all diligence and diligence; and all my joy is that many good things are said of him.
(8) Now let each one inquire in his heart whether he is thus minded toward God? whether he also likes to hear him called? and you will find the contradiction. For if all men were gathered together in one heap, we would not find such love that we would gladly say we love to hear about God. Yes, we shy away from him and flee from him, as the Jews on Mount Sinai, Exodus 20:19, did not want to hear God speak to them. What kind of love is that, if I don't like someone to talk to me? So we are fine people against God, we do not have a willingly joyful heart toward Him, but consider Him as an angry judge who stands behind us and beats us with a club. As a result, if we fear God's wrath, death, hell and the devil for the sake of sin, we heartily wish that there were no God to let sin go unpunished. Thus we are hostile to God and His judgment in our hearts: no matter how much we murmur beautiful prayers to Him by heart, we all act like a thief to the executioner. The thief wanted all the executioners and judges, gallows, swords and wheels to be lost to the devil, but that he might be free to steal and rob. Just as a thief gives good words to the executioner, calling him a father with his mouth, if he is now in the executioner's power, so he wanted in his heart that the executioner should hang on the gallows for him. We are all such pious children by nature. What does it help that we blaspheme a lot, sacrifice and keep all the outward laws most beautifully, and yet in our hearts we have no desire for God? Yes, if only we could flee far from Him, so that He would be nowhere where we are, that would be dear to us. We are such poisonous enemies of God, and yet we adorn this black, ugly heart with seemingly external works. What favor can God have from us? If we loved God with all our heart, we would not flee from Him so shamefully; indeed, we would gladly hear
of him, our desire would be to be with him; if only we could come to him soon, our joy would be. For then sin, death and His wrath would not be so terrifying to us that they should make us timid and fearful of God.
(9) Now let each one inquire what is the mind of his heart, what is the mind of his heart toward God, whether he has the desire to hear His holy word? We will find in ourselves that we hold his word in low esteem, we throw it to the winds, it does not come to us as if it were not the voice of God's word; God's word gives us little to do; we prefer beer and drinking houses; we think we have even caught it; we have now become full and weary of his word, it is no longer to our liking, since Christ alone is blessedness; Matth. 5, 6: Those who are hungry and thirsty for the word of God, and who continue to the end, Matth. 10, 22. 24, 13. What good is it that we have begun in the word of God, and now we despise it, always desiring only new things?
(10) In this, one should take away what love the world has for God. It calls His almighty holy word a heresy, a seduction of the people, seditious, error, and with many other shameful words it rejects the high sanctuary of divine honor. We are all such fine children, born of Adam, enemies of God, who grant God His judgment and power, wishing there were no God to punish sin. Therefore it is also our reward that God pushes us as his enemies into the abyss of hell, that we go in so securely with our fictitious apparent works, as if we were the pious dear children of God in his bosom; we think we want to blot out our sin with repentance and works, and yet we are never really aware of our hateful and unbelieving heart: that we are thus enemies of God in our heart. What good can God find in our envy? He wants a happy, willing, good heart, which would gladly be with God, and would gladly desire to hear from Him. Whoever does not find such a thing in himself, let him be almost frightened, and call upon God, that for the sake of Christ's merit, God will give him a good heart.
1474 L. 17. 259-261. on the eighteenth Sunday after Trinity. W. XII. 1915-1918. 1475
wanted to give such a cheerfully pure heart etc.
11 Thus it is seen that this commandment of love is therefore the greatest; for if we kept it, we would no longer need a commandment everywhere, the love of God would arrange everything itself, without commandment and compulsion. Just as a stingy, idolatrous lover of money must not be given many laws as to how he should keep the money safe; but out of the love he bears for the money, he learns himself to buy bolts and locks, and to keep it well. For his heart is in the box where the money is. So it is also with God: whoever loves him rightly in his heart, does to God everything that pleases him, with pleasure and joy, without all law and compulsion etc.
- "The other commandment is like it," which is, "Love your neighbor as yourself. etc. In these two hang all the Law and all the Prophets." So, as God has enough in my faith that I love Him in my heart, as a mild God and merciful Father, of whom I like to hear say: so also He wants me to turn all my works down, only to my neighbor, Psalm 15, 3. He needs nothing at all of my works, nor of my preaching, nor of my clothing, eating, or drinking etc. He himself is rich enough without me and without my works. But for this reason he lets me live on earth, that I may show such friendship to my neighbor again, as God has graciously done for me. So he says to Petro Joh. 21, 15: "If you love me, then feed my sheep". As if he wanted to say: "Look at your neighbor, if you want to show me the works of love; Matth. 25, 45: "What you do to men, you have just done to me. Thus God melts the two commandments into one another, so that it is like One Work, One Love: what we do to our neighbor in preaching, teaching, clothing, feeding, is all done to Christ Himself.
Oh, dear Lord God, how blind we are that we do not take such love to heart! Who could have imagined that God would throw Himself so low, and take upon Himself the works of all that we do for the poor, as if they were done for Him? So the world is full, full of God, in every alley, at your door you will find Christ.
Do not stare at heaven and say: "If I should see our Lord God once, how I would prove all kinds of services to Him! You lie, says John in his first epistle Cap. 4, 20, that you say you love God and hate your neighbor, whom you see suffering hardship before your eyes. Listen, wretched man, will you serve God? You have him in your house, in your household and in your children: teach them to fear and love God and to trust in him alone; comfort the afflicted, sick neighbors; help them with your goods, wisdom and art; do not expel your sick servants and maids from the house soon, otherwise you will push Christ over the edge. Do you not hear Matth. 25, 45, Christum speak: What you have done to the least of these, he will accept as if you had done it to him yourself. Why do you go to Rome and to St. James? etc. I am very close to you in your house. Train your children to recognize me; keep them a good, pious disciplinarian; do not turn any cost away from them: everything has been done to me myself, I will pay you honestly. What will you do for me with monstrances, to build temples and altars, to decorate the saints? I do not need it; the saints do not need it either: they are in my hand and rest, they have enough. Hear what I say to you: will you love me, do me a favor, what pleases me? Help the poor with all that thou wouldst have them do unto thee, if thou wouldst thus be rebellious: then thou lovest me well. See now that you do not ignore me: I want to be close enough to you in every poor person who needs your help and teaching; there I am in the midst; you cannot do little or much for him, you have done it for me yourself. Nor shall the cold drink of water be given thee in vain; thou shalt bring forth a thousandfold fruit, not for thy work, but for my promise.
(14) But now let every man ask himself, Would he not gladly do great honor to Christ for once, and adorn him finely, as the nuns do to Jesus on the altar? He who desires to do this must go no further than to believe that this commandment, to love one's neighbor, is like the first; so that you may be sure of what you are doing to your neighbor.
1476 L. 17, 261-264. On the eighteenth Sunday after Trinity. W. XII, 1918-1920. 1477
If you do this to your neighbor, you do it to Christ himself in his person; as Christ says to Paul in Acts 9, 4. 9, 4. to Paul: "Why do you persecute me, Paul?" when Paul alone touches the Christians. But he who touches them grabs the apple of God's eye. Zech. 2, 8.
(15) He who could believe such a commandment of love for his neighbor would be much more diligent in taking care of the poor than he is now. There would not be so many beggars running to our door; we would probably come to their homes ourselves and help them first, before they cry so miserably at the gaff. But in sum, it is only the desperate unbelief that is lacking; we are overflowing with avarice and unbelief; we fear that if we spent a penny, our belly would pine away; there is no God who could give us back other money and food. These worries of wealth and worldly splendor are real sharp thorns that suffocate and drown the implanted Word of God in us, so that it cannot bring forth any fruit of love from us. Although we see many poor miserable people walking before us, yes, they are at home with us. The children are impudent, foolish, wanton, without all fear of God, so we always let them sneak along, do not draw them to any good; if we have nothing to do with our work, we do not ask any further: but we do not see that Christ has hidden Himself in all our neighbors, and wants to be found there. So we spurn his order and commandment of love, as if the command of divine majesty were nothing good, and turn from divine will and business to our own cursed will and imaginary works: we put on gray skirts, sleep (sneak) into monasteries, have our plates shaved like fools, torture our bodies with fasting, and we do much such gimmickry without the command of God. And so we think that we are holy, pious people, if we look sour, like the gleissers: but do like envious wolves, let the poor suffer misery; as the poisonous Pharisees left the poor Lazarum, helped him nothing, Luc. 16, thought, if they fasted much, whined, gave much sacrifice and tithes, they were quite holy: but in their hearts they were the most unbelieving dogs and worst
Blasphemers, and abominable enemies of their neighbor, so that they did not even give Christ the honor: where he helped a poor, afflicted or otherwise needy person, they were envious and angry with the poor, thought that Christ should not walk with sinners and tax collectors, but if he were pious, he would deal with them as with holy people; as you have Matth. 9, 11. and Luc. 19, 9. of the Zachaeo.
(16) Therefore let us learn well how to please Christ, that all our life may be and become directed to the service of our neighbor with all possible diligence, for which he needs us. Down, down, says Christ, you will find me in your arms: I am too high for you in heaven; otherwise you will sell yourself. So it would be necessary for this great commandment of love to be written in letters of gold on all the foreheads of the poor, so that we might see and grasp how close Christ is to us on earth. But it would not help if it did not bring Christ into the heart. It is written enough by the Holy Spirit; whoever does not read it, it is unread wherever it is written. We pass by willfully, if it is already implanted in our hearts, that we should do to our neighbor as we would be done to us.
(17) We do now as we did in the priesthood, not practicing love at all; yes, we are ungrateful to God for his precious treasure, his holy word, that he has so graciously delivered us from such terrible darkness and error, not remembering in what snares we have been martyred and so hard in vain tormented in conscience. One went to the monastery, wore caps and plates; another fasted to death, preached without ceasing, without all faith and understanding; the third ran to the saints, ate what his wife and child should have eaten; the fourth gave it to the temple on the anniversary, brotherhood, rosary: all in the opinion, as if they wanted to serve God with it, and yet was only torture of the conscience. Now that we have been redeemed from this infernal seduction, we do not thank God for it, we do not serve Him as the Gospel teaches us, we do not take care of our neighbor.
1478 L. 17, 284-288. On the eighteenth Sunday after Trinity. W. XII, 1920-1923. 1479
We are faithful to the Lord, we use cunning and deceit to scrape each one into his own sack, so that his neighbor may eat or not. Therefore, because of this ingratitude, we must fear that God will plague us like the Jews, Luc. 19:42, so that we will not recognize the time of our gracious visitation. Yes, the greatest plague will be false teachers, cults, sects, which will be much worse than all the papists' teachings. This plague surpasses all misery, pestilence and war: we are not yet improving. The wrath of God is on our necks: we still despise the commandment of love. So if God leaves it unpunished, the Scripture is wrong.
The other part of the Gospel is that Christ also puts a question to the Jews, asking them, "Whose Son is Christ?" and they answer him so unintelligently, when they thought they were answering wisely; thus showing their greatest foolishness and ignorance. Therefore Christ gives them a lesson and says: "If David in the spirit calls Christ his Lord, how does it rhyme that he should also be his son? Is it not the custom among you Jews that a father calls his son Lord? Yes, in the papacy it was probably the worst custom that a pious old father had to call his wicked young son Lord when he became a priest. Therefore Christ concludes here: You Jews, you are fools in your highest wisdom, you do not yet rightly recognize Christ, that he alone should be David's son; you must have a higher understanding of Christ.
(19) So also the papists have never rightly recognized Christ: if they have already glorified him as true God and man, they have still robbed him of his honor and title, that he has not done enough for our sin; we must first do enough with our works. That was to deny Christ altogether, and to nullify his blood and death.
020 Therefore learn that to know Christ is nothing else than that he is such a high and mighty person, who rules and reigns over all things, and sits at the right hand of God the Father, having all his enemies mightily under him.
- from this you can see that Christ is above
is one Lord over all creatures, and equal to God His Father. For the Father does not put Christ at the head, for he is not above God, but like God. He does not put him at the feet, for he is not under God according to the Godhead. He sets himself beside him, that he may have equal authority, honor and power with him. So God wants to extend Christ to the world, that he may have equal power and wisdom with him.
22 From this we learn that Christ is an almighty God, and Lord over death, sin, hell and all misfortune. Whoever therefore recognizes Christ, that he has put up with all his sin, death and devil, in vain through his suffering, has rightly recognized him as a Son of God, and a Son of David after mankind, who is over all things and in all things Lord.
The Christ cannot be measured into a corner, he is not bound to any place, he is everywhere; and yet he cannot be grasped anywhere, as our enthusiasts dream. Yes, they truly do not yet understand this verse of the 110th Psalm v. 1: "Sit down on the right side" etc. Christ must not descend from heaven onto the altar in bread or wine. He is already there. He is out of all place, and yet fills all things, divine and full, Col. 1, 16. ff. We cannot grasp Him in bread or invoke Him, as they falsely interpret from us. We say that Christ is at all ends and in all creatures, and that where he would make himself manifest, all creatures would see him essentially, as near as I would like to look at him if he opened himself on my hand. But that he actually wants to be found in bread and wine, makes his almighty word, when he says: "This is my body, this is my blood etc. This do in remembrance of me." Here he will certainly let himself be met by his word: but will also not let himself be seen until the last day. He must not fly from one place to another; he is everywhere before.
Therefore, it would be almost necessary that our sacrilegious people and the spirits of the red men go to school and learn to understand this 110th Psalm, which is taught to children in schools. It is a shame,
1480 L. 17, 266. 267. 18, 78. 79. on the eighteenth Sunday after Trinity. W. XII. I92S-1S26. 1481
That such great learned doctors should first learn this verse, who otherwise write many great books and want to rule the world. What is lacking, that they do not know the knowledge of Christ? Faith. They want to measure it out with reason; thus Christ cannot be understood. Yes, he is as close to the devils in the abyss of hell as he is to his angels, if only he would let himself be seen and open himself in hell.
(25) Therefore, dear friends, beware, and learn to know Christ as you have heard him above; otherwise you will be deceived. For I fear that the time will yet come when our fools, with their reason, will want to cast out Christ, and leave him as no eternal true God. For they drop the word and go about with their reason, confusing themselves in their thoughts, so that they do not know where they stand: their brains shake, they fidget and do not know where to go. The Holy Spirit does not do this; he is courageous and fearless in the truth, certain of his reason.
(26) But how it is that Christ is everywhere, and you cannot reason it out, command God, and believe it to the glory of God, you will surely know one day.
come true. You shall feed on the faith that you have such a Lord, who holds all creatures in his hand and alone is powerful to give you the strength to keep the law of love, which is otherwise impossible for you to keep because of your nature, and also condemns you if you do not have a mild, kind, loving heart toward God and toward your neighbor.
- Therefore we must know well the two things, viz: What God requires of us in the Law, namely, faith and love for Him and heartfelt help for our neighbor, so that we may exercise ourselves well and extend all our works to our neighbor; If we are not able to do this, we should despair of ourselves and cry out earnestly in faith to Christ to create in us a pure, pious, loving heart, so that we may give God His glory and consider Him to be a gracious God and a merciful, loving Father, who will not leave us in any distress and will not let us perish; so that we may always exercise our faith to the best of our ability in works of love for the good of our neighbor for the sake of Christ. May he keep us in such strong faith until our last end, to his praise and glory forever and ever, amen.
XXVI.
*On the eighteenth Sunday after Trinity. )
That Christ be true God and man.
Matth. 22, 41-46.
When the Pharisees were together, Jesus asked them, "What do you think of Christ? Whose son is he? They said: David's. And he said unto them: How then doth David in the spirit call him a LORD, saying, The LORD hath said unto my LORD, Sit thou at my right hand, till I make thine enemies thy footstool? Now if David calls him a Lord, how is he his son? And no man could answer him a word, neither could any man from that day forth inquire of him.
*We follow the first printing, from the same year. - Cf. Leipz. A. XII, 367; Erl. 18, 78. D. Red.
1482 L. 18, 79-81. On the eighteenth Sunday after Trinity. W. XII, 1926-1929. 1483
1st In the Gospel you hear that it is asked, what is Christ? It seems to be a little bad question, and is a vexatious business, that Christ asks this of the Pharisees, the holiest and highest people, who were at that time among the Jews, to whom it is a bad thing; quickly they come out: He is David's son. But Christ asks them, because he wanted to see how clever we are, and how soon we have learned the piece, as we let ourselves think: But a cobbler must learn three years, until he learns to make a shoe. So a tailor and all other crafts, however small they may be, must have a long time before they are learned. But the art of knowing what Christ is can soon be learned. But in the end it follows that they fall silent and are no longer allowed to ask him anything. We want to talk about the question this time, as much as God gives grace. For it is not such a small thing as it can be considered. I know well that I am still a disciple: although I have made many masters, who want to be masters too early, and make themselves believe, when they have heard a sermon, have read a book, that they can do it.
(2) The Pharisees also answer rightly that Christ is the Son of David, descended from the tribe of David, as a true man, having body and soul like David; but this is not enough, there is something more behind. For Christ says: "David calls him a Lord in the Psalm, when he says: The Lord says to my Lord, sit at my right hand", so that he should sit in majesty differently than David, namely, at the right hand of God. This will become a higher art than the Pharisees failed. Sit down," God says to him, "not at my feet, not above my head, but beside me and close to me, as high as I sit.
(3) The apostles took advantage of this verse and used it to show that Christ was not only man, but also true God. For to sit like God, what is that but to be like God? For God is so zealous about His glory that, as He Himself says Isa. 42:8, He will not give it to anyone, and He will not give it to anyone.
He also sent all the prophets to defend and keep his honor. And soon in the first commandment he insists that he alone wants to be Lord, as he also says in the prophet Isaiah Cap. 46, 5: "To whom will you compare me?" No one, neither in heaven nor on earth. And yet here, says the psalmist, sits one who is like him. From this it follows that he must be GOD. This was a much too high lecture for the Jews, therefore they fell silent.
(4) That is to say, Christ is properly portrayed: first, what he is; second, what his office and work are. Therefore it follows that Christ is true man and true God. And this is what the text wants and demands. For if he is to be the son of David, he must be a true, real man; and if he is to sit as high as God himself, so that there is nothing either in heaven or on earth that is not under him, he must be true God. There is God and man in each other. And because he is man, he belongs to us, so that we accept him as the one who is in our family, having our flesh and blood. So also, because he is God, he is our mediator and reconciler before God. This, then, is the true Christ, that He is thus mighty of our Lord God there, for He is also God; and we are mighty of Him here, because He is our blood and flesh. Now that he is God, he may keep that to himself above; but for this reason he is man, that he may give and communicate all things to us.
This article is not as easy as it seems. And if today a mob would arise, as the Arians have been, or now the Turks and Jews are, it should become sour for a weak Christian to receive. For it is very ridiculous to the pagans, Turks and Jews that we say that Christ the man is God. Are not the Christians mad and foolish, they say that they believe as God became man, that God was born of a virgin, ate, drank, slept etc. For what is GOtt? GOtt is incomprehensible: and the Christians say that he is David's son; thus making a GOtt that is not GOtt, and a man that is not man.
- well, that's what it says; that's why door-
1484 L-18. 8i-". On the eighteenth Sunday after Trinity. W. xu, 192s-1931. 1485
Jews so harshly against it. For a Turk says: There must be only one God; so you go on and make not only two gods, but also, so that the God is not God, you make a man out of him: it does not rhyme at all. I also know it well, that it doth not rhyme; and if it shall rhyme, we shall not keep an article in the faith. Therefore say thou thus: It rhymes or it does not rhyme, yet I know that no one can speak of God so well as he himself. Therefore, we should badly follow the word of God in this, and not inquire further how it is done. Here is the text: "God says to my Lord, sit at my right hand"; there I remain. How it rhymes with reason, I will leave uncalculated and keep silent, and say badly, God has spoken it. So this is the first part, that one fasts the person, not with or according to reason, but with and according to the word of God. For reason is blind here, but the word does not fail me nor deceive me, that I know for certain.
- now follows the other verse etc.: "until I set your enemies at the footstool of your feet." Here stands together (you hear) the highest greatest power and highest weakness. Here I would like to ask also a Turk, who wants to have it all rhymed: Dear, is God almighty, how does it rhyme that he does not punish evil, but lets it happen? He must either not be able to punish and ward off everything, or else he does not want to do it. If he does not want to punish, then he is a mischief-maker; but if he cannot, then he is not almighty, as God should be. So I rhyme it together, that the highest wisdom pretends not to know, and the highest power pretends not to be able to do it: no Turk will be able to rhyme it together for you. That is why wise people, especially the whales, freely conclude that there is no God. For if there were a God, they say, who knew all things, then he would certainly not allow so much willfulness and vice to happen, or ever to go unpunished. Therefore he must lack either power: then he cannot be omnipotent; or that he does not know: then he must be a fool; or otherwise he does not want to do it: that belongs to a prankster.
8: Must I now learn here, in the Turkish, Jewish, pagan faith, that God is almighty, whether he has already done much evil and let it go unpunished; item, that God is the Most Wise, nor must he see many who master him etc.Item: that God is the highest righteousness, and yet we set our righteousness against his; this I must give him also in the Turkish faith, and yet nothing rhymes at all with reason: how much more is it proper to believe here, and not to follow reason in the Godhead, since I see nothing at all.
(9) Therefore remain here by the text; that is, I hear nothing else, but this I hear and believe, that God speaks here: "Sit at my right hand"; I do not want to know more. If I miss it, the fault is not mine: where the word remains, there I will also remain.
(10) It is the same here: the text freely says that Christ has enemies and is in the midst of enemies, and such enemies who rule for a long time. If you look at it properly, you will actually find that Christ must suffer that which no emperor, king, Turk, pope, bishop would hardly suffer; indeed, citizen, peasant would suffer from his servant. So even one does everything that one only knows is repugnant to him. Is that what it means to be a king? Does it mean to sit at the right hand of God? Is this his power?
011 It is the nature of this kingdom that it is altogether hidden: it is an almighty power, the highest wisdom, the greatest righteousness; and yet it seems to be a contradiction, that nothing is weaker than its power, nothing more shameful than its righteousness, nothing more foolish than its wisdom: if it be preached, it is called heresy, as you see; if it be said that he alone is righteous, we come with our works, and would have them counted as righteousness: so that Christ with his kingdom must always be defeated. All this is done so that it may be a kingdom of faith, which we teach to be true God, the highest wisdom, power and righteousness, but that it may be covered up so that I do not see, feel or grasp it.
(12) We hear it every day, and make ourselves believe that it is an easy art, and we can do it when we hear it; but when it is understood, it is not.
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If you seek it and practice it in your heart, the art will become too narrow. The Rotten know nothing of this, and many other great men who are taught by a sermon that they can do it. Yes, if it were so easy, I should be able to do it too. But let an adversity come, and thou shalt know how much thou canst; and thy heart shall say unto thee, This and this hast thou done, thou art a sinner. Then sin, death, law and hell will strike together. Where then is thy art? For there are the enemies of Christ: the world, the devil, sin, death, hell, your own flesh and blood, against which he shall rule. He is a God of life and not of death, of righteousness, not of sin, nor of harm, of travel, and of misfortune: against all these he will reign, and my sin, yes, my conscience, these are his enemies. For this reason he is God, because he wants to make everything alive, righteous and blessed, and to bring everything that is evil to the ground with his righteousness.
When I feel sin, the devil and hell in my conscience, I become stupid and frightened; when I look at the world, because it is like this, I am also afraid; so that I find vain weakness in me. Then I should learn that I could say: I know One who is my flesh and blood, my nearest friend, who is called Christ, and is true God. If this is true, then my enemies are his enemies, so why does he let them rule? Namely, because he wants to teach you and lead you to the school, so that you may learn to know him correctly. He has already overcome his enemies; but I feel them well, that they are strong and press upon me, because I have not rightly apprehended Christ; and because I live and have the blood and flesh by the neck, I shall not even learn Christ nor have him. Otherwise I would feel no more sin, would not be afraid of death: you would look at the world like a dry leaf. But because you still see how the world is defiant, how princes and kings go against the word, how they are mad and foolish, and you are still afraid, you still have many devils with you, and you may well be asked what Christ is or where he is.
14 Therefore, if you feel your sin and are afraid of it, you must throw yourself into it.
You let Christ be an enemy to your enemies, and know that this is his work, to make alive and righteous, to forgive sin etc. These are not works of man, which no man is able to do, that he should war against his enemies until the last day. For he does not do it all at once. He may begin by throwing his enemies under his feet, but he does not do it all at once. Therefore it is not possible to learn all at once what Christ is; we have to study it all the time, so that we can say: Christ sits at the right hand, and reigns in the midst of his enemies, who attack him on every side: the world with kings and princes with the sword, and the mobs with wisdom; over all of whom, sin and all devils, he will be lord. And this is to be learned, that Christ is such a man, who is lord over all these things. He has proven it with the Roman Empire: that is gone; he will also deal with the Turk in the same way. For he wants to overthrow everything that rebels against him, not in a hurry, as I said. Therefore he will delay with the punishment until they are ripe.
(15) So also, if sins terrify you and bite you, this is a sure sign that Christ's kingdom is not here, that you do not yet know who the Son of Christ is. For the conscience shall be able to say, Know ye also, O sinner, that ye have a Lord, whose name is Christ, who is Lord over you? Yes, is it true, why do you trouble me? Sin, do you not hear? you must get under his feet. How much you trouble and frighten me; yet I know that you belong under Christ's feet. Thou mayest scratch me yet a little, but thou shalt not rend me; thou mayest set upon me, but thou shalt not submit; for I refer to the verse which is in the Psalm, that one is set over thee, and is thy Lord. In time thou shalt perish. In the meantime thy power shall be such that thou shalt bite, but not tear.
16 You may also say to the devil, "Squire devil, you have a king over you; you are his enemy: he has trampled you once; I also shall trample you. But you may
1488 L. 18, SS-88. On the eighteenth Sunday after Trinity. W. Lli, 1934-1936. 1489
thou shalt do this and that unto me, yea, thou shalt choke me, if the LORD wills. Thou hast scratched me; my Lord is standing, sam (as) if there were no power: but I will hold my peace; he will not lie to me that saith, Sit thou at my right hand. etc.
(17) So the text would be fine for comfort against everything that is against Christ, such as sin, the law, the devil, hell, death, the world, our own flesh and blood, against all temptation. If sin drives thee to vengeance, or the flesh to fornication, thou mayest say, Flesh, thou mayest rage, but thou shalt not succumb; for there is one Lord over thee, who is called, "Sit at my right hand." He is lord over all; therefore thou shalt not do what thou wilt. So the spirit must always fight against the flesh.
18 In this way the prophet depicts Christ's kingdom, that it is an everlasting kingdom, which lies in the field without ceasing. For it is said here, "Until I put thine enemies to thy footstool." Although it does not seem fine to us. For such a king should not have many enemies; he should drive them out in a hui. He will do it, too, but in time. Because we live, one shall always drive the other. Rottenness, human wit and reason, our own flesh, conscience, death, the devil all drive upon us, and with fear and terror. Therefore, whoever wants to be a Christian, let him be guided by it and learn to know the kingdom well. There is now a legend everywhere, how it should have been in the world under the papacy. Yes, under the nose. Outwardly it had an appearance, but here, now that Christ is to reign among his enemies, how can there be peace? It must be with discord, nothing else will come of it.
19 Therefore, when one rages and rages, I shall say: It is so right. Do you not know what Christ is, namely, such a man, against whom all that is in the world, the devil, sin, death, rebels etc. So, if there are mobs, it is right; for the man must have enemies, and his kingdom stands for and against. There, in that life, it will become with peace: here it shall be an unpeaceful kingdom. So also, when death comes and you feel it, do not be frightened;
Remember that it is such a kingdom that Christ sits at the right hand until his enemies are under him. So sin is not my enemy alone, but also above; that it should not happen in life as among friends, but enemies. So with sadness and heavy thoughts; for the devil delights to make a melancholicum of me. Say: Do you also know what Christ is? Yea, yea, a good year knowest thou it, thou wouldest not otherwise be melancholic, if thou knewest it; for Christ is such a man as bites more with his enemies, and sitteth at the right hand of God; therefore sin shall not have dominion over thee. Bite, devil, as long as thou wilt, shrink, let me become a melancholic; I threaten thee with Christ, that thou shalt not do what thou hast in mind: thou shalt not make me so sad as thou thinkest; thou hast a lord over thee, who shall cast thee under thy feet.
20 Thus is the quaestio solvirt, what Christ is, that he is the Son of David, and truly God. When we are asked, we also answer in this way; but we do not know what we are saying, we have it from long habit: what is meant by few know, that Christ is such a Lord, who sits and reigns among his enemies. The devil, sin, death, terror, despair, sorrow, and all that is more grievous, are all called his enemies: if they will have thee, hold the verse under their noses. Say: What is Christ? If then thou hast learned the art well, thou shalt say, Stop, sin, death, devil, pope, bishop, emperor, king, rulers, mobs, go not too far; ye have one Lord: do what ye will, ye shall not put me to death; unless then ye have plucked the Lord from my throne. So I also say to sin: Sin, thou shalt not devour me; go before, pluck me down the same. If thou canst not, thou mayest assail me, but still thou shalt let me stand.
21 Thus the article is for the instruction of faith in all troubles, be it sin, death, devil, what it may: if they want me, and I know nowhere counsel nor help, that I may point them up and tell them:
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These are the enemies of our Lord God, they will have to leave his castle undestroyed. The article is still difficult for me, difficult, I cannot yet learn it sufficiently: but people have become so tired of it, they can even do it. But I know well that they are few, oh, few, who have grasped it rightly; for in my part the art wants to melt away.
(22) Now this is the right art in trouble, that I should say, Now is the time for Christ to reign; he sitteth on the right hand of his Father, and is at work to overthrow his enemies. If thou canst think this of him, let him go; let it be seen whether they cast Christ down from the throne, whether it be sin, death, the devil, or the world. For he who put him up will not admit it. My sins are subdued, but they will not end. Our nobles were also angry a year ago and had nothing else in mind.
The meaning, because it should swim in a month all in the blood: nevertheless it did not go, as they wanted. The verse struck them without harness. For GOD said to them: Dear nobles, let the verse stand longer for me, which neither the Roman Empire nor the whole world may scratch out. But they do not stop until they have experienced it, and they say: "We did not mean that this should happen. That is where they want to go, and God will help them.
Therefore, dear friends, let us learn the article well, and not think that we can or understand it when we will no longer feel sin, terror, or fear from death or the devil. This will happen only in that world. But because we still feel sin and sorrow, dear, let him be unlearned and still remain a disciple. God grant us spirit and grace, amen.
XXVII.
*On the twenty-second Sunday after Trinity. )
From the Kingdom of God.
Matth. 18, 23-33.
Therefore the kingdom of heaven is like a king who wanted to reckon with his servants. And when he began to reckon, there came before him one that owed him ten thousand pounds. Since he did not have the money to pay, the master ordered him to sell his wife and children and everything he had and to pay. Then the servant fell down and worshipped him, saying, Lord, have patience with me; I will pay thee all. Then the master of the same servant was sorry, and let him go, and he forgave him the debt also. Then the same servant went out and found one of his fellow servants who owed him a hundred pennies; and he attacked him and choked him, saying, Pay me what you owe me. Then his fellow servant fell down and begged him, saying, Have patience with me; I will pay thee all. But he would not, and went and cast him into prison, until he should pay the debt. When his fellow servants saw this, they were very sad and came and told their master everything that had happened. Then his lord summoned him and said to him, "Servant of the wicked, I have forgiven you all these debts because you asked me; should you not also have mercy on your fellow servant as I have had mercy on you? And his lord was wroth, and delivered him to the tormentors, until he paid all that he owed him. So shall my heavenly Father do unto you, if ye forgive not your brother his trespasses from your heart.
*The first printing, which we follow, was published in 1525. A. II, > 851; Leipz.A. XII, 571; Erl.A. 17, 97. -D. Red.
1492 17. p7-100. twenty-second Sunday after Trinity. W. XII, I93K-I94I. 1493
Wenceslaus Link the Christian reader God's grace.
On the Sunday after Galli in Wittenberg, Doctor Martin Luther wrote a beautiful sermon on the Gospel of Matthew on the 18th: The kingdom of God is like a king who kept account with his servants etc. You will find the same content written here in short words, although it is more superfluous and contains many better speeches; in addition, there are some appendices from the Lectur Philippi Melanchthonis on the same text. Therefore, dear reader, please move and accept our good opinion, and also investigate the matter further yourself. It is quite common the little word: "Kingdom of Heaven" and "Kingdom of God". But there is little understanding of what God's kingdom is and how he governs, but the majority imagines it from the Jewish, according to the flesh, so that it is in the spirit, without place, time, person, etc., only through the word of the Gospel. - Anno 1524.
JEsus.
- God's kingdom, by which he rules over all believers and protects, punishes, pays, guides, instructs them as a faithful king, etc., they also trust in him completely, accept his fatherly discipline and punishment willingly, and follow him in obedience everywhere etc., Rom. 14, 17, is not temporal or worldly, but spiritual; nor does it involve eating or drinking, nor any outward thing, but only the justification, satisfaction and consolation of man's heart and conscience. Therefore it is nothing else than forgiveness and taking away of sins, by which the conscience is stained, afflicted and defiled. For just as a worldly, temporal kingdom stands in it, so that people may live in tranquility and peacefully nourish one another, etc.: so God's kingdom gives such things spiritually, and breaks the kingdom of sins, and is nothing else than an annihilation and forgiveness of sins. God reigns in the hearts, in that He makes peace, rest, comfort etc. therein by His word, equal to sin's contradiction. (Ps. 2, 6. 145, 1.) In that God shows His glory and grace in this life, that He accepts and forgives sin from men. Such is a realm of grace. But when sin with its servants, the devil, death, hell etc., no longer challenges man, then it will be a kingdom of glory and perfect bliss. 1 Cor. 15, 24. ff.
From this follows: first, God's kingdom is not accomplished or regulated by any law,
not by the laws of God, much less by the laws of men, Acts 15:8; but only through the gospel and faith in God, by which the hearts are cleansed, comforted and satisfied, when the Holy Spirit pours into them the love and knowledge of God, and makes man One Thing and One Spirit with God; so that he is made to have the mind that wants and desires, that seeks and loves, that God wants, John 17:3, and just as two friends are united to one another, and one wants what the other wants.
3 From this it follows that a person in this kingdom of God is perfect, merciful, compassionate, and kind to his neighbor, because he knows from the inspiration of the Holy Spirit that God does the same to him and to everyone, and pours out His goodness in a mild manner, Luc. 6:36, Eph. 5:2 ff. No one can know this kind of God through the law, but only through the spirit and word of the gospel. Therefore no one attains rest, comfort and peace of heart or comes to the kingdom of God through any kind of law. And those who make many laws draw people away from God to the kingdom of sin, Isa. 48, 22. 57, 21. in which there is unrest, fear, sorrow etc. of the conscience; just as in the kingdom and knowledge of God there is peace, joy, comfort etc. of the heart.
4 Secondly, in this kingdom of God, our dear Lord Christ reigns as a hospital master among the sick, the poor and the infirm, for all who belong to this kingdom are not sinners and wretched people whose sins are forgiven. Therefore also Christ says in the gospel: "Woe to you rich, who have your comfort here", Luc. 6, 24. Again, the poor, miserable, abandoned are comforted and rejoiced by the gospel. For Christ came to claim only the sinners and not the righteous, Matth. 9, 13, so that the glory may be given entirely to God the Lord, if He forgives sin out of grace and pure mercy.
(5) He works in two ways for the forgiveness of sins (in which Christ reigns as the King of the Kingdom of God). Firstly, he forgives, remits and removes the sin.
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so that God does not want to look at it, respect it or count it, even though it is in man. Afterwards, therefore, that He purgers and cleanses sin through various crucifixions and sufferings. For there are two things, to forgive sin and to take away sin or to sweep it away, Marc. 16, 16. Rom. 6, 4. When a man believes and is baptized, all his sins are forgiven. But after that, through multiple crosses and deaths, as long as he lives, sin must be swept out. Sin remains in us as long as the mortal body lasts; but it is not counted in the wrath of God for Christ's sake, but is swept away with fatherly chastening. Ps. 119, 71. In such sweeping the pious Christians, who boast and rejoice in the cross, have all comfort, peace and joy; as St. Paul says Rom. 5, 1. 8, 18.: "Having been justified by faith, we have peace with God", and boast not only of the promise of salvation, which we hope for, but also of all tribulation and suffering" etc. For in the first they are justified, in the other they are glorified.
(6) Thirdly, the pious Christians are not recognized in the purging or purification of sins, which is done by various crosses and mortifications; for in this they are quite unequal among themselves, and one suffers this, the other that; one is thus mortified, the other otherwise, so that even the apostles did not live and suffer alike etc.But in the forgiveness of sins or justification of faith, in which God turns His wrath away from them and accepts them as graces, and considers them His dear children, and does not count any sin as condemnation. In this they are all equal, just as they all live under One Heaven.
- because of this, those who judge Christians according to their customs, deeds and outward appearance, like those who condemned Christ, because he did not keep their customs, but dealt with loose, sinful people, err greatly and come under attack. 2c, Matth. 11, 18. 12, 2. 10. 15, 2. He is a Christian whom God forgives his sin; as David says Ps. 32, 2: "Blessed are they whose wickedness is forgiven, and whose sin is covered" etc.
- Take an example of the above-mentioned pieces. A physician who undertakes to heal a sick person, first promises him health with God's help, thereby giving him a comforting confidence; then he begins to purging, evacuating, comforting and the like, which help to health. Thus, when God has forgiven sin and accepted man for grace, he lays all kinds of crosses upon him and purifies or renews him from day to day in the knowledge and love of God, until he becomes completely pure and new.
(9) Fourth, in these two parts of the kingdom of God, two kinds of people are found abusing the same kingdom of God's grace and gospel. Some become lazy and careless, saying: If my sin is forgiven by grace and blotted out in baptism, then I must do nothing about it. The others, on the other hand, think that they want to atone for sin with their works, so they rely on their merits and become hopeful. The former abuse forgiveness; the latter abuse the purging or cleansing of sins: neither wants to be subject to the glory and majesty of God. The first despise His grace; the others fight against it, are therefore swine and dogs, 2 Petr. 2:22. All this is now seen in the gospel, by which Christ reigns in the kingdom of God: which some abuse for fleshly liberty; but some again think that it is not enough for salvation, but that their works must also do something. And thus they deny and despise God's grace.
(10) Fifthly, this kingdom of God, or forgiveness of sins, has no goal or measure, as the text of the Gospel beautifully indicates, when Peter asked the Lord, "How often shall I forgive my brother if he sins against me, is it enough seven times?" the Lord answered, "I tell you, not seven times, but seventy times seven times," that is, as often as it happens. And from this follows this parable of today's Gospel, in which Christ exhorts us most strongly, in the case of God's displeasure, to forgive our neighbor without any hesitation; because
1496 ir, 102-104. ztveiundztvanzigste Sonntage nach Trinitatis. W. m, 1943-1946. 1497
God forgives us innumerable, infinite sins and trespasses. Our debt, which we owe to God, is ten thousand pounds, Matth. 18, 24, that is, without number and measure, so great that we are not able to pay it with all our ability, with all our strength and works; for we cannot redeem any sin, not even the smallest. Therefore, if God forgives us so much by grace in His kingdom, it is reasonable that we forgive our neighbor a little. The Scriptures are full of this kingdom of God's forgiveness of sins, and say that Christ's kingdom and reign extend from end to end. Thus David says Ps. 72:8, 11: "He shall reign from sea to sea, and from the river to the end of the world"; item: "All nations and peoples shall serve Him." Also John speaks Cap. 3, 34: "God gives the Spirit without measure." Such and such sayings indicate that the forgiveness of sins has no measure or goal.
(11) Sixthly, this shows how unchristian they are who measure the forgiveness of sins by fifths or lots, namely, those who measure their indulgences by years, carennials, with the forgiveness of the third, fourth or half part of the sins. For in this they make the kingdom of God narrower and narrower, and also defile his mercy: yet there is no end of his kingdom, nor number of his mercies; but every one that calleth on the name of the Lord shall be saved, as often as he doeth it; when also the sinner sigheth, God will remember his sin no more etc. Luc. 1, 33. Rom. 10 13. Ezk. 18, 22.
- seventh, just as this kingdom of God of the forgiveness of sins has no measure nor goal, so it has no end; but it continues forever, steadily, without ceasing, Ps. 146, 10. although the subjects of this kingdom do not always remain firm and faithful under it, but often fall away. For God's favor and grace remained steadily over St. Peter, even though he denied and fell away, Matth. 26, 69. ff. Today's gospel points to this. For the servant, who has denied his
*) Carena, Deprivation of lunch as a school punishment. D. Red.
The one who does not want to have mercy on his fellow men made himself unworthy of God's mercy and deprived himself of the kingdom of heaven, which stands in the forgiveness of sins, as reported above.
(13) All the learned theologians of the school have argued intelligently whether and how the forgiven sin returns when a man sins again, and they themselves do not know what they are saying. Stay badly simple with the words of the gospel, that your sins are forgiven as soon as you forgive your brother; you should forgive him as often as he sins against you.
14 Therefore in this likeness Christ exhorts us all to forgive and pardon all those who offend us, as if to say, "As in human affairs he who has shown mercy to one is shown mercy again to others; so," says Christ, "in the kingdom of heaven, where nothing is really done but forgiveness of sins; that is, in common Christianity, I will do likewise to him who forgives another his sin. And so again, whoever does not show mercy to another, I will not show mercy to him either. I am toward you all as one lord and king; but you among yourselves are like sam (as) fellow servants and fellow journeymen. Therefore, because I, your Lord, forgive you willingly, you should be the more inclined to forgive one another.
15 In the same way he asked us in the Lord's Prayer: "Forgive us our trespasses", Matth. 6, 12. Luc. 11, 4. which he would not have done if he did not promise to forgive graciously. Nevertheless, he has attached such a promise to a sign, saying, "If you forgive men their trespasses, your heavenly Father will also forgive you." The first is a landmark; the other is a promise. Notice how Christ puts the remission of sins in our own consciences, so that no one may be excused; item, how we are commanded to repent and make amends for our sins, that we forgive one another's sins and injuries, so that we may be merciful and kind to our neighbor, if we want the Father to be merciful and reconciled to us. We shall also
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If we consider the sins of others and injuries, no matter how great and grave they may be, to be justly interpreted and turned to our advantage, we will also have a kind Father in heaven, Jac. 2:13.
Therefore it is unchristian and blasphemous to say: I cannot and will not forgive the one who has sinned against me, I will avenge him etc. For such blinded people do not realize that they steal God's honor, to whom alone belongs vengeance, Deut. 32, 35, Ps. 94, 1, Rom. 12, 19, and attribute it to themselves, and thus appropriate their own soul, which they have from God and which they owe to Him, to the devil, for which they may have caused a small temporal thing. Such people should take to heart the words of today's Gospel, when the Lord says: "Thou wicked one, all this debt have I forgiven thee at thy request; shouldest thou not also have mercy on thy fellow servant, as I have had mercy on thee? And his master was angry, and delivered him to the tormentors, until he paid all that he owed him. In the same way my heavenly Father will do to you, if you do not forgive from your heart, each one of you his brother's faults" etc.
017 It is not enough that thou shouldest be kind to him by signs, or by mouth, or by tongue, and that thou shouldest forgive; but
from the heart: otherwise God will not forgive you; you will also be expelled from the kingdom of God's mercy. Therefore, if we feel the mercy of God towards us, we should also gladly forgive the other brothers who have offended us. Therefore the merciful Father forgives us our sin, that we may forgive our brethren and show mercy; even as he is merciful to us, and forgives sin, death, trespasses, and sins etc. If we do this, we are in the kingdom of God. For God's goodness lives in our hearts and also makes us kind. Matth. 18, 32. f. Christ sits at the right hand of the Father, and nevertheless reigns in the hearts and consciences of the faithful; so that they love him, fear him, shun him chastely, follow him obediently, like an obedient people to their king, and become like him in everything they do. As He says: "Be perfect, just as your heavenly Father is perfect", Luc. 6, 36. Matth. 5, 48. God is perfect in that He tolerates and forgives our wickedness, infirmities, sins and imperfections, so that we also do the same. Ps. 103, 10. 12. But if we do not, we will be cast out of His kingdom and subjected to the kingdom of sin, death and the devil; just as the unfaithful, disobedient countrymen are expelled from the land. God will mercifully protect us from this, amen.
1500 16, 436-438. twenty-seventh Sunday after Trinity. W. XII, 1948-1956. 1501
XXVIII.
*On the twenty-seventh Sunday after Trinity. )
Of faith and good works.
Matth. 26, 1-13.
Then the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. But five of them were foolish, and five were wise. The foolish took their lamps, but they did not take oil with them. But the wise took oil in their vessels, with their lamps. When the bridegroom left, they all became sleepy and fell asleep. But at midnight there was a cry, Behold, the bridegroom cometh; go ye out to meet him. Then these virgins all arose and trimmed their lamps. But the foolish said to the wise, "Give us some of your oil, for our lamps are going out. Then the wise answered and said: Not so, lest it break both our lamps and yours. But go ye to the merchants, and buy for yourselves. And as they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. At last the other virgins also came, saying: Lord, Lord, open to us. And he answered and said, Verily I say unto you, I know you not. Watch therefore: for ye know neither the day nor the hour wherein the Son of man shall come.
Dear friends, I am not here to preach; I also hope it is not necessary, since you have enough good preachers here, by the grace of God. I have also not taken this gospel before me to confirm the story of the eleven thousand virgins, which (although I do not promise it) does not seem almost unlike a lie, sam (as) it was painted out by a painter. Well, be it as it may, I leave in such to each his sense. Let us take the best of this feast, the holy gospel, which cannot lie to us.
*Held in Erfurt in St. Michael's Church on October 21, 1522, the Day of the Eleven Thousand Virgins. In October of this year, Luther, accompanied by Melanchthon and Agricola, made a trip to Erfurt and Weimar to preach the Protestant doctrine. In Erfurt he preached Tuesday, October 21, early in the morning at St. Michael's and twice more the following day. - The above sermon appeared in 1522 in four printings, the first of which we follow. The sermon on the day of Catharine in the Festtheil der Kirchenpostille (XI, 2402 ff.) is a reworking and expansion of this sermon. - Cf. Leipz. A. XII, 574; Erl. A. 16, 436. ed.
(2) Ye have heard how ten virgins with their vessel or lamp came to meet the bridegroom; five of them were wise, but the rest were foolish. In which two kinds of Christians are shown to us, namely, righteous ones, and fictitious ones, who let themselves be considered Christians.
(3) But here we will not speak at all, nor have mixed into these two generations those who promise and persecute the gospel; for these are not worthy to be called the foolish virgins. When I then hear how there are also a good part of them here. Well then, if it were not the gospel, surely it would not be persecuted. For Christ says, "If a strong man keep his court, all things that he possesses are in peace. But if a stronger than he is comes and overcomes him, he takes from him all the weapons in which he hopes, and scatters out his spoil." Luc. 11, 21. 22. Since Christ, the strong one, came in his first future (for before the devil had the regiment over the whole world), there he, as a false
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Prince, has been weakened. So it is now and before the other future. The devil has long ruled in high schools, when everything was at peace: but when the holy gospel has come by the grace of God, and attacks our doctoribiis in the wool, they are angry, rage and wriggle, there is no more peace. Yes, they say, we are doctores and magistri nostri. Of course, yes, if it were with their exercitiis, copulatis, summis and the like labyrinthis out
If they want to extinguish hell with their quaestions and unlock heaven with their distinctionibus, that would be something. If it is aligned with titles, then I also became a Baccalaureus here, and afterwards Magister and again Baccalaureus. I also went to school with them; I know well and am certain that they do not understand their own books either. Aristotle, Plato, Averroes do not apply here; almost behind them, strahene knights.
(4) Dear people, do not accept this, we have to speak of another, that is, of the holy gospel, which does not teach you how to gain honor, favor, gold, silver, joy and courage in this world, but it is such a great, worthy, mighty thing that it teaches and instructs you how to overcome sin, death, the devil and hell. To fight against this does not mean to scold (play). There must be a clear, sharp and strong sword against such violence. Therefore it is nothing with these weak, poor sophists, we also do not fight against flesh and blood, Eph. 6, 12, but rather against the princes, against the mighty, against the lords of the world, and rectores of the darkness of this world. Therefore it must suffer so much offence, and will not yet be ended. But he who rightly understands this gospel does not allow himself to be challenged by such tempests and whirlwinds, but remains steadfast; even if today one looks here and preaches like this, and tomorrow another preaches differently, yet an evangelical man does not fall there and then, but perseveres to the end, therefore he is truly blessed. It is like a battle here, where two armies lie against each other; they are boldly on both sides, but each of them protects himself in the best way, and
Dare not depart from the company of the enemies, whom he esteems unjust and mortal enemies. So a devout Christian should keep himself well with the holy gospel against the Roman, (how do I say. *) Babylonian whore, this you should preach loud and clear, and faithfully ask God to let us perish according to his nature and kind, truly, then it will not return without fruit and riches to the one who sent it.
5 Therefore we must be careful that if we do not want to contain the gospel by its own power, but by our own strength, it will be lost. Therefore, if it is best to defend it, it will fall. Let us refrain completely from worrying; the gospel needs no help from us; it is powerful enough on its own, and God alone commands it. So I also do: although many and great impulses are opposed, all this does not worry me at all, nor do I worry about how I will defend it, I and all of us are too weak to carry out such a word. I have commanded it to the dear God, it is his word, he is man enough to defend and protect it. Therefore it is a little bad thing that this poor bunch of sophists opposes it; what would these bats do with their bats? Let them go. By the grace of God, they are an unlearned people. It must yet be changed, so that the whole world will oppose it, and promise and condemn this word: but the gates and all the power of hell will not prevail. In all this there is no better counsel than to preach the gospel badly and loudly from now on, and ask God to guide and lead us. I do not know how to do otherwise, and I do so, and I am happy in the name of God.
(6) Therefore I say, These adversaries of the gospel are not worthy to be numbered among the foolish virgins. Now the Lord speaks of Christianity as being like ten virgins, five wise and five foolish. Here he calls all Christians virgins. The foolish virgins are the Christians who consider themselves to be pious and want to be good evangelicals and
1504 1". 440-442. on the twenty-seventh Sunday after Trinity. W. XII. ISS2-ISSS. 1505
can say much about these things, they praise the word and say: Ei, ein fein Ding ist das; dem ist somit, es kann und mag nicht anders sein nach der Schrift etc. Of these Paul speaks 1 Cor. 4:20: "The kingdom of God is not in speech, but in power." It is not with speech, but with life; not with words, but with works. But because they can say many things, they are truly unwise virgins, who have only the lamps or the vessel, that is, the rote apparatus, and do after their manner, as Matthew writes, Cap. 7:22, saying, "Lord, Lord"; the mouth is there, but the heart far from then; the oil is not in the lamp, that is, the faith is not in the heart. They do not think about it, they do not know it, and think that their lamps are nevertheless prepared. Their way is that they like to hear preaching about faith, and when they have heard the word, they make up a thought, a delusion in their heart, which they consider to be the oil, and yet they persist in their habit just as before, are just as angry in their old way as before, just as stingy, just as merciless to the poor, just as without art etc. This faith is a creature of man, therefore it is like the foam on the water or the Gäscht on the bad beer.
The other virgins (that is, the wise ones) not only carry the lamps in their hands, but also have the oil, that is, the right faith that God created and made in their hearts, along with the lamp. They have these so that they can defend themselves; for they have God's work with them, and not a made-up delusion that cannot hold the sting when death blows under its eyes. These have been raised in divine promise, and the Spirit of God works great things through them, and would rather die than live.
(8) Now look, this parity will be hard before the last judgment of God, and so will all Christians be dealt with. For many of them will turn, and some to the preached faith, and some to the true faith. In this is to be remembered, after now the word of God
Thus begun and working unequally, that the last day is not far off. Now be it as it may, I will let it pass, whether it be far or near.
- Further, to expound the gospel, notice that by the lamps is signified to us an inward thing and bodily exercise. But the lamps together with the oil are the inward riches with the true faith. For if faith is of the kind that God creates and awakens in the heart, then man trusts in Christ; indeed, he is also so strongly founded on Christ that he defies sin, death, hell, the devil and all God's adversaries.
(10) And this is the kind of right faith, which is not at all like the faith of the Sophists, Jews and Turks, who alone fall with the heart upon a thing, presume, believe that this or that is so; but God has nothing to do with such delusion. It is man's work, and such a delusion comes from nature, from the free will of man, that they speak after it: I believe that there is a God, that Christ died for me etc. And even though one has such faith in God, it is nothing, because there is no oil, because God does not pour the right oil into the heart and give it His Son, Jesus Christ, and all that he has.
(11) Hence comes the marvelous change, that Christ gives Himself and His goods to faith, and takes for Himself the heart and all that is in it. Now what is in Christ? Innocence, godliness, righteousness, blessedness, and all good things; item, Christ has overcome sin, death, hell, and the devil. So all this happens in him who understands, firmly believes and trusts that he becomes in Christ Jesus an overcomer of sin, death, hell and the devil. Also the innocence of Christ becomes his innocence, like Christ's piety, holiness, blessedness, and what is in Christ is all in one believing heart with Christ. Therefore, our lamps are not extinguished, for where we want to go to God with our own works, no matter how beautifully they shine, in
1506 16. 442-444. on the twenty-seventh Sunday after Trinity. W. XII. ISSS-ISS8. 1507
If the best form is not used, everything is in vain and condemned. For if the wise virgins alone had had the lamps, it would not have been of any use to them, as it was to their playmates. For eternal life cannot be obtained by our works, however good they may be, but by faith alone, that thou sayest, O Lord, though I am not worthy to see heaven for a moment, neither can I by my works deliver myself from hell; yet thou hast given me thy Son Christ, who is more precious and more excellent than heaven; he is also much stronger than sin, death, and hell.
- But God awakens such faith in us, from which also follow the works with which we come to the aid of our neighbor and serve him. But if anyone would hope in such works and put his trust in them, he would be condemned, for he would not give glory to God and to the faith that he awakens and creates. Then I worry that in our time there are many such saints of works, who deceive themselves and other people with good works (as they call them); they nevertheless say, "Our works are nothing, and yet they also affect free will; but what grace and faith are, they know less than a goose about the Psalter. Therefore beware of faith that is made and pretended. For true faith is not a work of man; therefore even the faith that is made may not hold the sting in death, it is overcome and even overthrown by sin, by the devil, and by hellish pains. True faith is a complete trust in Christ in the heart, and Christ alone awakens it: whoever has it is blessed, whoever does not have it is condemned.
13 Such faith does not come from one's own willingness, but when the Word of God is preached publicly and clearly, such faith and hope, such strong confidence in Christ, begins to arise.
- but in monasteries and universities we have had to hear and learn until now how Christ is a harsh and sharp judge, when he alone is a mediator between God and men, and so they have established
Mariam and many other saints. Hence come many foundations, running to and fro and pilgrimages. Behold, here in the Gospel Christ calls all Christians together a Gespons or bride, and he is the bridegroom. There should be no means here. What kind of marriage would it be if a mediator had to stand between the marriage and the bride had to solicit and obtain something from her bridegroom? A bad love, a dilapidated marriage, if the bridegroom did not give his bride the keys and the power over wine, bread and everything else in the house. So we are to know here that Christ is our dear, kind sponsor and we are the bride: no means are necessary; but we ourselves are to approach him with such complete confidence as a beloved bride has ever approached her blissful, kind, conjugal spouse. For the Christian faith brings about that Christ is the bridegroom, I am the spouse. It is his riches, piety, righteousness, purity, wisdom, humility, patience, and all the virtue and grace of God. If then these things are my bridegroom's, verily they are mine also; as Paul also saith Rom. 6:32: "If God hath given us his Son, how hath he not also given us all these things with him?" Therefore it must be a great and mighty thing for faith that such goods should be my own and his righteousness my own. If then my sins spring up in the hour of death, I have against them the piety and righteousness of my Spouse, who stands with me against the devil, who then does not fail at that hour; against hell I have heaven; and I become in Christ and through Christ an overcomer of sin, hell, and the devil, and my natural death is overcome; for now I depart from this mortal life into eternal rest.
(15) Therefore, beware that you do not make any other way to heaven, that you do not enter by other roads. There is no other way than this way of faith, which is shown by the clear word of God. As Paul says in Romans 10:17: "Faith is of the ear"; for this reason
1508 L. 16, 444-447. on the twenty-seventh Sunday after Trinity. W. XII, 1938-1960. 1509
and free will and all human wisdom disappear like the foam on the water, the guest on bad beer; but faith, poured in by God, is the right oil.
16 From this it follows that we may know here what is the Christian church. It is known that the sword has been taken out of our hands. And what the pope and the bishops have decided and directed in their councils must all be the gospel. All books are full of decrees, decretal, extravagant etc. O, it cost the devil a lot of trouble before he established this spiritual state, and assigned to them alone these two swords; such error we must not only touch, but also trample underfoot and even condemn. Ah, verily, 'twas a poor church that stood on these pointed little hats and broad chanterelles, on these oil idols that can do nothing but smear people, wash walls, and baptize bells. Here Christ speaks in the gospel that he is the bridegroom, the bride is the man who believes in Christ; and this must be true and not otherwise. So if man is a spouse of Christ in truth, he is also a ruler over the pope, devil and over all these powers, yes, also a judge of this ghost, as Paul says.
(17) Thou art baptized, and endued with the right faith; therefore thou art also spiritual, and shalt judge all things by this word of the gospel, neither shalt thou be judged of any man. If then the pope comes with his sword and says, "I want you to give me faith; I and my brethren, even the council, have established this: now my faith is founded on Christ and his word alone, not on the pope nor on the council; therefore I should also hold fast to the gospel, regardless of all men's commandments. For my faith is here a judge, that I should say: This doctrine is good and true, but this one is evil and false. And the pope and all his followers, indeed all men on earth, are also subject to this judgment. Therefore, all who say that the judgment of the Scriptures is with the Holy Father are lying,
to the pope. Mercy, Squire Pabst, I say here thus: He who has faith is a spiritual man, and judges all things and is judged by no one, and if a bad miller's maid, even a child nine years old, who has faith and judges according to the Gospel, the pope is obliged to obey him and put himself under his feet, if he is otherwise a true Christian. All high schools and scholars and sophists owe the same.
(18) Yes, they say: Though you are holy, yet you do not understand the Scriptures. What is this but, Yea, thou hast not faith? This is what the desperate sophists say, and that is why they are most deeply seated with the devil; they want to be a squire here, and they alone know the gloss with the text; yes, that is what has fattened them up until now.
Now someone would like to speak: How then, if the pope were also a Christian? One stands up against him and says: I am a Christian, therefore, dear brother, you shall hear me. So the pope also speaks these words: Hear me, I am a Christian. Who will judge this war for us? The holy scripture. The holy scripture. This is the place to go to market. There one pushes the Sophisten their mouth: kapa, kaxa, Oonoilium, Oonoilium, katros, katros, high schools, high schools, high schools! What is it to us? A word of God is more than this heap with all its violence. But here the great quarrel and strife arises in Christianity, just as in the body of Rebecca, Gen. 25, Esau arises against Jacob. They say, one should listen to the teachers, and what the pope and the Concilio decide; they lie as boys and peelers, the devil says that. God speaks Matth. 3, 17., 17, 5.: "This is my beloved Son, the one whom you hear." And he also speaks Joh. 10, 27.: "My sheep hear my voice."
20 Therefore, we must daily exercise ourselves in the Holy Scriptures, so that we may overcome such laws of men, and with the Gospel, with this seed, crush the head of the devil. So the crown of the pope falls down. Whether the pope and the bishops come and hold the word of God against me, if I am a sheep of Christ, then
1510 D-16. 447. 448. On the twenty-seventh Sunday after Trinity. W. XII, 1S60-196S. 1511
I immediately say: Bene veneritis: Give him up who comes in the name of the Lord; but if they bring with them their bullas, their zeal and their gossip, I say: Get behind them, devil, it is written: "You alone shall worship God, your Lord, only, only serve", Matth. 4, 10. He has given me his son, I am not allowed to do anything else, I am certainly his spouse and he is my bridegroom. Here the Christian church is founded on the gospel, to which even the gates of hell are not subject. I have my Christ here as well as they have him, those at Eisenach, at Rome and at Jerusalem. I may have a lesser faith, the other a greater, but it is one faith by which I hold Christ. The wine is the same, one has more than the other, just as one pours delicious wine from a barrel into a glass, the other into a large silver cup.
21 So you see how we are all equal through one faith, which gives us Christ as a bridegroom, and we are all in this faith one bride, one Christian church of this spouse of Jesus Christ. Where do our holy fathers and worthy lords come from, who have the spiritual sword and the temporal one in their power, and want to be our princes and lords? It is public that they do not have the spiritual sword, so God has never given them the temporal one either. So it serves them right,
So they raise their regiment high, and it is brought low, and they sit down between two chairs. Then they step out with their rusty spikes. Well, they say, we are the old gray heads, our university at Cologne etc. has stood so long, should we have been wrong so long? Yes, if they want to argue about age, our Christ and his gospel are older than the high school in Paris. In addition, they talk a lot about Christ having all angels and believers in his grace. He is also the wisdom against whom all their counsels and plots must break. Do not be deceived, my dear people, "if God is for us" (as I am sure He is), "who will harm us? Rom. 8, 31. Faith is stronger than all enemies. No one can extinguish our lamps.
(22) Therefore let each one see for himself that he has these two together, the oil, which is right trust and faith in Christ, and the lamp, which is the vessel, which is the proper service to your neighbor. In these two is the whole Christian life: Believe GOD; help your neighbor. This is what the whole Gospel teaches, this is what parents should tell their children in the home and everywhere. Children, too, should always practice this word among themselves. I should tell you about the sleep of the virgins and the bridegroom's departure for the wedding. The hour has passed, another time. May God have mercy on us, amen.
** 1512 L. 19. 292.** Of the seven words of Christ on the cross. W. XII, 1963. 1513
XXIX.
21 Sermons and sermons
about different evangelical texts, held in 1537.*)
1st Sermon.
From the seven words of Christ on the cross.)**
And there followed him a great company of people and women, mourning and weeping over him. But Jesus turned to them and said: Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children: for, behold, the time will come when it shall be said: Blessed are the barren, and the wombs that have not borne, and the breasts that have not suckled. Then they will begin to say to the mountains, Fall on us, and to the hills: Cover us. For if this be done to the green wood, what shall become of the dry? And there were also brought two other malefactors, that they might be taken away with him. They brought him to the place called Golgotha in the language of the Holy Bible, which is the place of the skull, and they gave him vinegar or wine mixed with gall to drink, and when he tasted it, he would not drink it. And they crucified him in the place of Calvary, and two malefactors with him, one on the right hand, and one on the left; and Jesus in the midst. And the scripture is fulfilled, which saith, He is numbered with the transgressors. And it was the third hour when they crucified him. And Jesus said, Father, forgive them; for they know not what they do. And Pilate wrote an inscription, saying what they blamed him for, the cause of his death; and he set it upon the cross above his head. And it was written: Jesus of Nazareth, King of the Jews. This inscription was read by many Jews, because the place was near the city where Jesus was crucified. And it was written in the Hebrew, Greek, and Latin languages. Then said the chief priests of the Jews unto Pilato, Write not, The King of the Jews; but that he said: I am the king of the Jews. Pilate answered, What I have written, that have I written. The soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part, and the skirt also. But the skirt was unstitched, sewn from the top through and through. Then said they one to another, Let us not divide it, but let us cast lots for it, that it may be; that the scripture may be fulfilled, which saith, They have divided my garments among them, and have cast lots upon my skirt. And they sat there, and kept his garments; and the soldiers did so, and the people stood and watched. And there stood by the cross Jesus his mother, and his mother's sister, Mary Cleophas' wife, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son. Afterward he saith unto the disciple, Behold, this is thy mother. And from that time the disciple took her to himself. And they that passed by blasphemed him, and shook their heads, saying, Fie on thee, how thou hast broken down the temple, and buildest it in three days; help thyself. If you are the son of God
*Of most of these sermons, it cannot be determined on which day Lucher delivered them. - This collection was bequeathed to the Andreas Church by Casper Güttel, pastor of St. Andreas in Eisleben. Johann Gottfried Zeidler had them printed from this copy in the Hallischer Theil. - Cf. Leipz. A. XII, 579-613; Erl. A. 19, 292-383.
. D. Red.
**Held on the morning of Char Friday, March 30, 1537.
1514 L. 19, 292-294. of the seven words of christ on the cross. W. XU, 1963-1965. 1515
come down from the cross. Likewise also the chief priests mocked him one with another, with the scribes, and elders, and the people, saying: He has helped others, and cannot help himself. If he is a Christian, the King of Israel, the chosen of God, let him help himself, and now come down from the cross, that we may see and believe him. He has trusted in God, who now delivers him, lusts after him, for he has said, "I am the Son of God. The murderers who were crucified with him also put the same on him and reviled him. The soldiers also mocked him, and came to him, and brought him vinegar, saying: If you are the king of the Jews, help yourself. But one of the wicked, who were walking, blasphemed him, saying, If thou be Christ, save thyself, and us. And the other answered and rebuked him, saying, And thou fearest not God, who art in like condemnation? And indeed we are justly in it, because we have received what our deeds are worth: but this man hath done nothing unadvisedly, and said unto him, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, This day shalt thou be with me in paradise. And when the sixth hour was come, there was darkness over all the land until the ninth hour, and the sun lost his light. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama asabthani! That is interpreted, My God, my God, why hast thou forsaken me? And some of them, when they heard it, said, He calleth unto Elias. After this, when JEsus knew that all things were finished, that the scripture should be fulfilled, he said, I thirst. And there was a vessel full of vinegar, and straightway one of them ran, and took a sponge, and filled it with vinegar and hyssop, and put it upon a reed, and put it to his mouth, and watered him, and said unto the rest: Hold, let us see if Elias will come and take him down. And when JEsus had taken the vinegar, he said, It is finished. And again he cried with a loud voice, saying, Father, I commend my spirit into thy hands. Spirit into thy hands. And when he had said this, he bowed his head, and gave up his spirit.
And there followed him a great multitude of people, and women lamenting and weeping over him. But Jesus turned to them, and said, Weep not over me. etc.
1 From these words it can be seen that Christ, who has already suffered much, is willing and ready to go to death. Whoever would have asked Christ here, "What do you bear? Your sins. For us it is true that Christ hangs there, because we crucified him, as Isaiah Cap. 53, 8. says: "For the sin of my people I have smitten him. He suffered all things for our sakes. For our sake, who eternally deserved the wrath of God, he died, so that we might be reconciled to his dear Father through his suffering and death. Therefore Jesus says to the women: "It is not a matter of weeping for me, but of rejoicing that I have in turn earned for you my Father's favor and grace.
- repentance, contrition and lamentation for our sins, for which Christ had to suffer and die so that we might be freed from them; for God wants to avenge the Son, whom we have crucified and killed, on us eternally.
and punish us if we let the same death of his Son be lost to us. For if he does this to his dear Son, who is without sin and is the green wood, what will he do to us, who are the dry wood and nothing but vain fires of hell? What we have by nature brings Christ to the cross. We are murderers of his dearest Son; therefore we should fear God's wrath, but not despair. For just as Christ did not remain in death, but was torn out of it, so God also wants to help us, who believe in the suffering of the same Son, out of it and not leave us in it forever. This is our consolation, from it comes our salvation; therefore repentance and forgiveness of sins are preached in the mirror of Christ.
(3) Further, let every man think how Christ was beaten, how he was judged, and what a noise and clamor there was. Pray also, and exhort parents to reproach their children with this, and to imagine it faithfully; for there is no harm in a mother sitting down in a corner with her children, and saying, "Behold, my dear child, how Christ, thy God and thy Saviour, has suffered, since he was so horribly scourged! How no mercy at all was shown to him!
1516 L. 19. 294-296. Of the seven words of Christ on the cross. W, XII. I96S-1968. 1517
had! Without a doubt, the Jews have secretly given money to the executioners, that they have only quickly beaten. There was no one who had compassion etc. After that, behold what he suffered on the trunk of the cross, being nailed up and set upright with impetuosity. How his holy body was torn, bruised and wounded, and how his wounds were torn open again with the white robe of Herod in which he was baked. When his robe was taken off at the cross, how he had neither help nor comfort, for he undoubtedly looked around at the cross to see where his disciples were, just as he did at the Mount of Olives, but there he saw no one and heard no one to comfort him. They were all turned away from him, that the saying of the Psalm might be fulfilled, "I waited as one greatly distressed, but there was none found."
Here Mary, his dear mother, saw her sorrow, because Christ hung so horribly, miserably and shamefully on the cross, abandoned by all the world, mocked and despised. What heartache she had, everyone can well take from himself, who knows otherwise, what fatherly or motherly heart does. Such contemplation, I say, does no harm to anyone and is very good; for surely devotion, fear, love and trust follow from it.
And there were also two other malefactors brought, that they might be taken away with him. And when they came to the place called the place of the skull, there they crucified him, and the two malefactors with him, one on the right hand, and the other on the left.
(5) Here we have Christ hanging on the cross between heaven and earth, as the proverb says about a man who has no help nor comfort. This is our high priest, our mediator and redeemer, who sacrificed himself for us; this is the true mediator between God and man. That is why the great murderous cry rises up: "My God, my God, how you have forsaken me!" Ps. 22, 1. This is where the battle begins, and the overcoming of the
eternal hell and despair of God. He conquered death in the garden, where he sweated bloody sweat; but hell must still be conquered: therefore Pilate must judge him and have him judged according to the Roman way; because the Jews would have thrown stones at him to death, which death would have been too small. But because Pilate let him be crucified, the right hell and wrath of God hit him; as it is written Deut. 21, 23, Gal. 3, 13: "Let him be condemned by God who dies on the cross. His best and dearest friends must also leave him; yes, his own heart, his words, works, comfort, good report, courage and everything that is only good in him falls from him. So this saying hits him hard. For he who is abandoned by God must and cannot conclude otherwise, because the devil has full power over him without means.
(6) But we cannot humble Christ enough, for he ministers to us and brings us comfort in the same distress: therefore I gladly write this article, and only lack words. There Christ hangs between two murderers as the chief and an arch-murderer; as it is written Isa. 53, 12: "He was reckoned among the workers of iniquity." Pilate wrote the title thus: "Jesus of Nazareth, King of the Jews," so that everyone would read why he was brought from life to death, and not think that he was crucified without guilt and iniquity; and Pilate, as a wise man, did not want anyone to say that he had judged him without cause, and wrote the same title in three languages, Greek, Hebrew and Latin.
007 But the Jews, when they read the title, are vexed, and say to Pilato, "Write not, The king of the Jews;" for they had said before, "We have no king, but Caesar. They have made the judgment against themselves, and so it must remain, because there are people on earth. They have no king; for it is thus foretold that in the days when Messiah shall come, their reign should cease. And if the Jews had not been so stubborn, they should have said: Because we have no king now, truly this will be the right Messiah, as the prophecy reads.
1518 L-12. 296-298. Of the seven words of Christ on the cross. W. Lll, I968-197V. 1519
8 But it was time for them to be cast out. God graces without ceasing, but also wraths without ceasing. We see this here in the Jews, to whom he has done so much good through prophets, guardians, saviors, that one must conclude that he loves the people and can never leave them. But look what happened: because they moved God to anger, killed so many prophets and finally his dearest Son, who was sent for the salvation and redemption of all people, and thought they were doing God a great service by doing so; so he also had to punish them without ceasing. Therefore they are also punished in such a way that they no longer have any regiment or authority or priesthood in any place of the world, but are scattered throughout the whole world, and must be fugitives because they are alive, and must be worried every hour that they may be chased out of the country, strangled and murdered, and have everything they have taken away from them: after that, which is the greatest, also the knowledge of the king is taken away; for they are still crying out: We have no king. The king has not come to their salvation; therefore they have no comfort in the king's body, soul, honor or goods. They are afflicted and punished without ceasing; this they have deserved with their cry, We have no king.
(9) And as the Jews have no king, so also our papists have no Christ, to whom they turn in all their needs of the dearest and best, as we nevertheless now hear and know, praise God; therefore we also have the assurance with us that we would like them to take the king and become blessed, but they do not grant us anything good. That is why we do not even hear them say: God help them; quickly fire, gallows, water, burned, hanged, sunk; the heretics flee to external things, as the Jews to the emperor; for they have fallen from God, and defy only the emperor, to external power. They have no king, only an emperor, Jews and pope; therefore it costs them much more how they persecute Christ and us. For it is well with us that we endure and suffer.
(10) But let the example of the Jews also be a warning to us, that we are not to be taken unawares.
Let it be as it is for them. We now have the King, but we do not want to confess him in our troubles and cry out to him for help. We can all talk a lot about it, but no one looks at his heart to see whether he is also increasing in the knowledge of God, whether we are better now than we were before, whether we have been born again, have new senses and thoughts. Whoever does not have the test, confess it to God, for he is not yet a fellow member of Christ. Christ's suffering makes and works repentance. If this does not work repentance in a man's heart, let a thousand Moses come, spear and sword, but no true repentance will ever follow; for it is said that repentance and forgiveness of sins are to be preached in Christ's name, and not in Mosiah's name; for hypocrisy will indeed follow from the law, but true repentance follows from the name of Jesus Christ alone. Therefore let the apostles preach this alone, and the evangelists: Let Moses abide with the Jews, and rule the same; the JEsus makes a true repentance, which goes through the whole life. For when I see that Christ does so much, suffers so much, and is silent about it, and I do not like to suffer the smallest word, but reproach and bang, I cannot be Christ's comrade, nor has Christ's suffering cleansed me and delivered me from impatience, envy and anger etc. Therefore we must look to the King, we are too weak to repent, and ask God not to let the King's suffering be forgiven and lost on me. We have a king who must repent and work in us, not Moses.
Now follows the history and title of Christ. Christ is made so unclean and so vile that he looks like no man; and even if the enemies had torn themselves apart, it did not help; for it is written Ps. 110:2, "Rule among your enemies." For it is not said, dwell, but, rule, and keep in his obedience. He has been in hell for a while and abandoned by God, but God has pulled him out, so that one could see that he could make life out of death and bliss out of hell. This is the rhyme God wrote to His Son: "Reign in the midst of your enemies"; no enemy can erase this rhyme. The devil has tried,
1520 L. 19, 298-300. Of the seven words of Christ on the cross. W. XII, 1970-1973. 1521
but he did not align it. This is what happened: The devil has set up a banner, as it is written to the Romans, I am a god and prince of the world; and that it may be true, I have with me a companion, death, which devours the whole world. But God says to Christ JEsu: Go, my Son, become man, and take away the devil's banner, and reign in the midst of the enemies. When the devil saw that God's Son had become man, he followed him until he brought him to the cross. But there it happened, as Pliny writes of the little animal Ichneumon: It is like this: when it sees that the whale is coming out, it comes first, lies down in the place where the whale used to come, wraps itself in the dung, rolls around in it until it is not seen at all; then, when the whale comes, it takes the dumpling in its mouth, throws it over itself, catches it again and plays; The little animal suffers everything until the whale swallows it and closes its mouth; then it breaks out, rages, bites, stings and tears open its belly, and kills the big whale. Just as the little animal does, so did Christ, who hid himself in mankind and let the devil and death play with him until death devoured him and closed his jaws, Christ, as a little worm, bored the belly of death and made a door out of it, took away the devil's sting and set up his rhyme: He reigneth in the midst of his enemies, whom he hath laid low and plundered.
But this must be a manifestation and experience of our own salvation; otherwise Christ is not our Savior; for the kingdom of God is not in much speaking, but in power, Luc. 17:20, 21. It is not enough that I can speak much of it, I must feel it in my heart. Therefore, if we do not feel it, let us repent; for Christ is not ours, and we are called Christians by name, not by deed, and take the name of Christ in vain. But he will find us and avenge us.
- let our Lord God only let us be weak and sin, recognize the sin, and
let him fence, only that we do not become secure; for the security that is now in the world is much more harmful than all heresies. For before, in the papacy, we did much with great fear in the devil's name, in God's name we now want to do nothing at all. The devil is now at our right hand with this challenge and wants to make us safe. Therefore, let us repent and recognize the seriousness of God in time, so that we may not feel it forever. Christ wants to keep his rhyme, and is his earnest; woe to him who makes a disgrace of it.
14 Now behold who hangs with Christ. Two murderers. Can he then suffer sinners around him? Matthew, Cap. 27, 40, says they both blasphemed Christ, "Art thou the Son of God?" As if they were saying: You are the son of the devil. The Jews also need the cry without ceasing, and this moves Christ to the murder cry, which the devil causes. But the other thief sees his misery, yes, he sees through Christ's bloodthirsty wounds, through the bruised flesh into the heart, and confesses his misery to Christ, and asks him not to forget him; therefore he is saved.
Father, forgive them etc.
Here, when Christ hangs between heaven and earth, he becomes our high priest. Now two things belong to a bishop and priest: the first, that he is ordained by God. Much depends on this, for if God is beside it, then it is God's power to add one today, two tomorrow, and never leaves empty-handed. After this, it also humbles the preachers, that when they see their weakness, and know that they are earthly vessels, they command it all to God, and let Him rule; for they are sure that God will do it all. The other is prayer. He should pray that when he is sure that God has placed him in office, he should ask for peace, for the devil makes strife. So the offering is done in the prayer. The priest must have an altar, which is the cross; on it hangs his flesh, which is our sin, which he offers up to God, saying, "Father, forgive them, for they know not what they do." A great word and prayer that Christ said in the
1522 L. IS, 300-E Of the seven words of Christ on the cross. W. XU, IS73-IS75. 1523
The greatest persecution and abandonment says: "Father, forgive them" etc. The word should not remain at the cross alone, but should go out into the whole world; for no greater and sweeter comfort can be to those who are in distress, who have sin, the devil, death and hell upon them, than that Christ stands with his Father and says: "Father, forgive. I would gladly be pious, but I am still lacking behind and ahead; therefore I take comfort that I have a priest who gives blessings over all the world, and comforts all who would gladly be pious.
And when they had crucified him, they parted his garments, and cast lots, that the scripture might be fulfilled which saith, They parted my garments among them, and cast lots upon my skirt.
16 While he was praying, the soldiers were loosing his clothes, for there was no one to take care of his needs; they had all left him. They cut up one of his skirts and gave each of them a garment, but the other skirt was unstitched and had been worked from top to bottom, as John 19:23 says.
This robe remains whole, that is, no one can erase the name "Jesus. But one plays for the same skirt when one preaches: Christ died for all the sin of the world, and has done enough for it with his suffering and death; so it follows that no work helps, not even God's law itself. This is the whole skirt, which cannot be cut. And all the school teachers came to this skirt and saw Christ suffer on the cross for the sake of our sin, and did not want to separate the skirt, but nevertheless played around the skirt and said that man is nevertheless a rational soul created by God and has a free will to do good, therefore man must also be something and be valid. These are the dice: It may not be true that faith alone is enough. That is where popery comes from, with all its monks and nuns, in which we have lain for a long time. But our Lord God has given us the same whole skirt again and has made us acquainted with the dice.
cover and adorn our bruises and shabbiness. Now, in our times, even dice are the heavenly prophets; for although they do not deny Christ, they do not push him very much. They say that one must speak to God alone and put Christ in one place, wanting to appear before God even without Christ: therefore, because they blasphemed God's honor, God punishes them horribly, as we have seen. So now come other dice; that is the skirt. What God ordains, speaks or does, no man shall ask why, but shall speak thus: It pleases me well. But here come the Sacramentans and Anabaptists with their dice: How, if it were said, it shall be only water, it shall be only bread and wine? So they have to play for the skirt; for they cannot separate it, it is too powerful. These are all dice bearers.
18 Christ has now made the prayer for his enemies, now he looks at his mother and also makes a will for her.
And by the cross stood Jesus his mother, and his mother's sister Mary, Cleophas' wife, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son. Afterward he saith unto the disciple, Behold, this is thy mother. And from that time the disciple took her to himself.
19 After the prayer, Christ of the Cross looks at his mother and also wants to leave her a testament in which she should remember him, saying, "This is your son," and naming John. It is a small word: "You shall have him in my stead. Here we see how JEsu's heart was toward his mother, and how kindly his mother took care of him; for the Holy Spirit does not break nature where he comes, but corrects it, and makes people as he is, kind, gentle, long-suffering, patient, meek, quiet. Where the virtues are not, there the Holy Spirit cannot be. It is very kind that Christ does not forget his mother either; but it is an unequal change that he gives John in his place. This is the outward testament of Christ,
1524 19, 302-304. Of the seven words of Christ on the cross. W. Lll, 1975-1978. 1525
which he makes for his mother here at the end. For it is well done and God wills it that people, before they die, make an order for their goods, provide for wife and children, so that they do not have to suffer hunger and sorrow after our death. Therefore John takes Mary as his dear mother, as the text says, and nurtures her throughout her life so that she will not suffer distress; for she will certainly not have had a great or rich friendship, therefore he commands her into his protection to his dear disciple.
But they that passed by blasphemed him, and shook their heads, saying: You who break the temple of God etc. And the others said: Stop, let us see if Elijah will come and help him etc.
20 Now follows the blasphemy, from which comes the murderous cry, which is taken from the 22nd Psalm v. 2. So he who cries out must have such a battle that spirit fights with spirit. The fight of death in the garden is not to be compared with that; because there GOD fights with GOD. In the garden he still had a God who was merciful to him; for there is no misfortune and suffering so great that we can bear it, if only we have the consolation that we still have a merciful God, be it for our suffering what it may. But here God was against him, so that he fell into impatience against God and said: Hast thou saved all the fathers, as thou hast trusted me, and delivered me up wholly to the devil? The words do not want to suffer any other gloss and interpretation.
The people: "If he is the son of God, let him come down from the cross"; as if they should say: If he had been the son of God, he would not have let him come to the cross, therefore he is the son of the devil and forsaken. Christ also felt this in his heart, for there the malediction began, as it is written: "Let him be maledicted from God who dies on the wood," Deut. 21:23. Then he had to run through the rolls, so that he would be like us and know how to help. This is our comfort when we are in trouble, so that we think, you have also been in the hospital. These are good confessors who have something to say.
have tried. Therefore Christ soon understands us and soon knows how to help us, for he has also been in trouble. This is a certain comfort, so that Christ stoops down, we pick ourselves up, and so he carries us to the Father. The Jews mock him, saying, "Let us see if Elijah will come and help him," making the misfortune greater and greater; for as they speak, so he feels, and so must think: Elijah has suffered much, and yet has never been forsaken; but I am forsaken.
Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise.
- There is a consolation,' as in the garden from the angel, so here on the cross from a murderer who hangs next to him. This is a strange God, that he lets his son be comforted by a murderer. The thief must see through the body of Christ, through shame, blasphemy and suffering, otherwise he could not have believed nor confessed that Christ was a Lord and had a mighty kingdom. So Christ is now through hell, and the consolation arises in the thief. God does not let his church perish; therefore it is well said: The faith that died in Petro rises again in the thief. For the rhyme must remain: "Reign in the midst of the enemies." Then Christ remembers: I nevertheless have a gracious God, who has prepared a kingdom for me, and lets the sinner enjoy my suffering. Therefore he continues, saying, "Today you will be with me in paradise." The thief sees his guilt and Christ's innocence, therefore he thinks that Christ's innocence will help me: then he sees Christ in the heart through a thick wall. The thief belongs to us, we are like him, therefore let us cry out to Christ, and he will speak to us: Yes, yes; as to the thief.
After this, when Jesus knew that all things were finished, that the scripture should be fulfilled, he said, "I thirst. There was a vessel full of vinegar. And they filled a sponge with vinegar, and put it about an hyssop, and held it to their mouth.
** 1526 L. 1S, 304-306. Of the seven words of Christ on the cross. W. XU. IS78-IS81. 1527**
23 The words alone indicate that he is weary and would like refreshment. For the mocking lasted for an hour, and it is well to remember": Christ was full of bloody sores and many wounds, so that there was nothing good in his flesh; therefore his tongue, which still speaks a little sweetly, must drink gall, so that everything becomes bitter.
When Jesus had taken the vinegar, he said, "It is finished," and bowed his head and gave out the Spirit.
Here he remembers the divine will that he had to suffer. He knows nothing more to do, for everything written in the Scriptures has been accomplished: therefore he surrenders to God and says Ps. 31:6: "Into your hands I commit my spirit. This is the parting of Christ, which he does for our sake, so that we may see the fatherly heart. For as Christ was formed in the body, so were we in the soul before God; and the earnestness which God here shows in His Son, we have earned; and if God wills to act justly, He does so to us. Therefore we should repent, after which comes the forgiveness of sin, in the mirror of Christ: that as God saves His Son from death and the devil, so He also wants to save us; this is our comfort, through which we are saved. Because we see this in Christ, we should not turn away from God, and remember the rhyme of Christ, which says: "Reign in the midst of your enemies," so that no suffering will be too difficult for us. If we have sins, let us carry them to Christ, who has put them on the cross and will forgive us, subduing death and the devil. So we also have the death of Christ.
25 Now let us see another piece. They break the legs of the shechers in two.
so that they die sooner, but not Christ. For it is written in Exodus 12:46 about the paschal lamb: "You shall not break its leg. This is our comfort. God has prepared a good morsel, and taken a bruised flesh of beasts, as it is written in the Psalm, and as it says in its language, such a bruised and torn flesh that they themselves cannot eat it. This is the dear Jesus, who hangs there on the cross, and is so battered that he does not resemble any man, and whoever looks at him must have a fright before his bruised flesh. He is badly mangled, but the flesh must be good, because the bones are whole; for the flesh, be it therefore what it may, shall nevertheless hang on the strong bones. And the flesh is the whole Christian church; we see wild beasts that want to tear us apart, and we have much sin, but the legs are strong and carry the wretched flesh. Therefore we should not despair; for out of the side of Jesus flows that which the Centgraf*) makes the heart of JEsu; not only washes us, but also colors, that is, it renews the heart to be of a different mind, so that we can be favorable to the one whom we were hostile to before, and the monkey which we esteemed great before we had new thoughts. Christ makes our flesh pleasing to God and does not impute sin to us; for just as God has no disgust for His dear Son, because He was so miserably wretched, so for the sake of the same Son He will have no disgust for our flesh and sins, but will gladly tolerate and suffer all our weakness.
*Cent was a judicial district of a hundred farmsteads and villages. The chief judge of this district was called Centgraf. D. Red.
** 1528** 19, 306. Of the signs that followed the death of Christ etc. W. XII, 1981. 1529
2nd Sermon.
Of the signs that followed the death of Christ, and of his burial.)
And, behold, the veil of the temple was rent in twain from the top to the bottom, and the earth shook, and the rocks were rent, and the sepulchres were opened, and many bodies of the saints that slept arose, and came out of the sepulchres after his resurrection, and entered into the holy city, and appeared unto many. But the centurion that stood by stood over against him, and they that were with him, and kept JEsum, when they saw him die with such a cry, and saw the earthquake, and what was done, they were sore afraid, and glorified GOD, and said: Verily, this man was a righteous man, and the son of God. And all the people that were present, when they saw what was done, smote them on their breasts, and turned again. And all his kinsmen stood afar off, and many women that followed him out of Galilee, and saw all these things; among whom was Mary Magdalene, and Mary the mother of little Jacob, and of Joses, and Salome the mother of the children of Zebedee, which followed him, when he was in Galilee, and ministered, and many others that went up with him to Jerusalem. But the Jews, because it was the preparation day, lest the dead bodies should remain upon the cross on the sabbath day (for that sabbath day was great), besought Pilate that their legs might be broken, and that they might be taken away. Then came the soldiers, and brake the legs of the first, and of the other that was crucified with him. But when they came to Jesus, seeing that he was already dead, they did not break his legs, but one of the soldiers opened his side with a spear, and immediately blood and water came out. And he that saw it hath borne witness, and his testimony is true; and he knoweth that he speaketh the truth, that ye also may believe: for these things are come to pass, that the scripture might be fulfilled: Ye shall not break his bones. And again another scripture saith, They shall see in whom they have bruised. After this, in the evening, because it was the preparation day, which is the day before the Sabbath, Joseph came from Arimathea, the city of the Jews, a councilor, a good devout man, who had not consented to their counsel and trade, who was waiting for the kingdom of God, for he was a disciple of Jesus, but secretly, for fear of the Jews, he ventured and went in to Pilate, and asked that he might take away the body of Jesus. Pilate was surprised that he was already dead, so he called the centurion and asked him if he had already died. And when the centurion had inquired of him, he gave Joseph the body of Jesus, and commanded that it should be given him. And Joseph bought a linen. And there came also Nicodemus, which had come before by night to JEsu, and brought myrrh and aloes among them, about an hundred pounds. Then they took the body of Jesus, which was taken down, and wrapped it in clean linen, and bound it with linen cloths, and with the spices, as the Jews were wont to bury. Now there was a garden in the place where he was crucified, and in the garden a new sepulcher, which was Joseph's, which he had hewn out of a rock, wherein no man was ever laid. There they laid Jesus, because of the preparation day of the Jews, when the Sabbath began, and the grave was near, and rolled a great stone before the door of the sepulchre, and departed. And there was Mary Magdalene, and Mary Joses, sitting over against the sepulchre, and other women also, which had followed Jesus from Galilee, beholding where and how his body was laid. And they returned, and prepared the spices and the ointments, and kept silence on the sabbath day, according to the law. The next day, after the preparation day, the chief priests and Pharisees all came to Pilate and said: Lord, we thought that this deceiver spoke while he was still alive: I will rise again after three days. Therefore command that the sepulcher be kept until the third day, lest his disciples come and steal him away, and say unto the people, He is risen from the dead; and let the last deception be worse than the first. Pilate said to them: You have the guardians, go and keep it as you know. So they went, and covered the sepulchre with guardians, and sealed the stone.
*Held on the afternoon of Char Friday, March 30, 1537.
1530 A. 19. 306-309. Of the signs that followed the death of Christ, W. XU. 1981-1983. 1531
We have heard how Jesus took his end and departure on the cross for our sin, for it cost him much that our conscience might have rest. We are the dry wood; he is the green. We deserve what he suffers; he does not: we should have suffered eternally, which he suffers temporally. Therefore we should thank him. And if God wanted it to come into the heart, the mouth would probably overflow. But this is our consolation, if we are not perfect, that it falls into the prayer, "Lord, forgive them." For Christ does not want the murderous cry to be in vain. Therefore, let him who is weak 'take comfort' because he lives on earth. For it can come no higher in the wretched flesh. We can come to crying and lamenting, but we will never come to perfection and angelic purity, because this temporal life lasts.
2 Christ has now died and lets his father rule, therefore a new game starts and all prophecies come true. For all prophecies are directed to the end of the people. God has chosen for himself a people, that is, his own property, and says: "Whoever harms the people shall offend the apple of his eye. But because they have thrown the great God's word to the wind and angered him, he has turned his kind heart away from them and is now angry at the end. And that it is true, he proves it with the deed, takes up the rod and the sword. The king of Assyria swept away Samaria and Galilee, almost ten generations. They thought they would remain forever, but there is the end of this people. When? When Messiah comes. One sees the punishment; but one does not want to believe the prophets. Therefore they are also killed; because they say differently than the Jews think. After that he takes the king of Babylon, beats one boy with another, and also tears down the two families. The king shouts over the city that God is with him and has abandoned his people. Isaiah cries out against this and says that one should not build on a staff of reeds. But it does not help: therefore they go to ruin and are torn away, the temple of Jerusalem is destroyed, the city is desolate. The prophets still cry out that it must be
nor a kingdom be set up; that starts there. Out of the clog of David comes Mary, bringing JEsum, the Son of God, who shall feed. "Who will be able to tell his birth?" says the prophet Is. 53, 8. He shall become a king, shall have many subjects. But who will believe it? We could not have believed either, if we had seen Christ on the cross, so maledicted by God. For there was no consolation at all that anything should come of Christ: there is no man who believes, or remember once his words which he spoke of his resurrection. Everything is forgotten, and they only think: Now it is over, now nothing will come of it. If they had only been able to believe that he would come back to life, they would not have anointed him or buried him. This saying is said of the kingdom of God, and continues:
- "His rest shall be glorious." Because a king is on earth and alive, he hath a fear; they give pensions and interest, and live by his obedience: if he be dead, no man enquire after him. When he is dead, no one asks for him; when he is alive, no one asks for him. For thus say all the prophets, and his rhyme is, "Reign in the midst of thine enemies." How the enemies have raged, you have heard. It can be seen that Jews and Gentiles, sin, devils, death and hell have overcome Christ. But because it is written, "Reign," Christ must rise for the sake of His title and rhyme. At the Cross there is rest and Sabbath: but because He and the Holy Spirit are silent, God must speak and work, that His rest may be glorious. When a king dies, a new one is sought; but Christ first rises when he is dead, and powerfully possesses his kingdom. Hence it comes that God, who for a time left him in distress, does such great works, lets a darkness come that also greatly frightened Christ in the distress of hell. But there was a sign, of which the prophet said: "I will give signs in heaven and on earth," Joel 3:3. All this was accomplished when Christ rested and God worked. Therefore also Centurion had to cry out, "This was the Son of God." Before they would have called him the son of the devil
1532 L. 19, 309-311. and of his burial. W. XII, 1983-1986. 1533
called. He is, as they said, the son of God. Who told the Centurion and the others, but he who had the rhyme written: "You shall rule in the midst of your enemies"; there is more than would have been meant. That is why Lucas writes: "They beat their breast"; as if they were speaking: We have done too much and unjustly; for he has a kingdom to begin. Here we see that God keeps what He has spoken, and mightily. This should be our mirror. If we could also rest like Christ, we should be the best people. But we also want to work in the devil's name; therefore, God cannot work. It is innate to us to work; therefore this is the rule of repentance that does more than twenty Moses or a thousand penitential books of the pope.
4 Now Christ was followed by some wives, who helped him to live, for he did not have much property. He had one gold or thirty, for the wives, some of whom are mentioned here, joined together and did not let Christ suffer hardship. Here Christ wants to praise all those who take care of him: that is why John calls the wives and the other ones "puffed up".
5 After that he also writes about Joseph, who has the fame of having been an honorable councilor and did not consent to their advice and dealings. This is an example to all councilors: if a thing cannot be raised, do not be silent and consent to a false council; this is enough, and there must be no noise about it. A man is not valid at times; therefore one should say: You do wrong, and go away. Nicodemus was not allowed to publicly accept Christ in his life, but, as John says, he came to him in the night: here, since he is dead, he stands up and says that he is one of his disciples. Who gives Nicodemo such courage? Certainly God, and no one else, who let his son write a rhyme that must come true. Joseph had his own grave hewn on his body, and in the grave, where no one had lain before, he laid Jesus. Nicodemus and Joseph have brought together almost a hundred pounds of myrrh and aloes,
To anoint Christ. The women also prepare Specerei. It is a fine service that they take care of the deceased Jesus and do not fear the authority of Pilate.
(6) Our Lord God can well suffer that the dead be held in honor, not rejected like dogs. For the body, whose soul has fallen at the word of God, must rise again; for not from bread alone, but from all the word of God, do we have life; this is the reason for the resurrection. Therefore we should not despise the mirror of temporal and eternal life, but have it in honor, as here the women who are praised and not punished. But not in vain is this done. For there is faith from his resurrection; there is no man, not even his disciples themselves, that believeth that he shall rise again the third day.
7 But his rhyme, of ruling, must come true; therefore the Jews come, saying, He said that he would rise again the third day. These are liars; before Pilato they say much differently. So the lie breaks out, and say here right. There they lied, and said, He spake of the temple: but John saith, He spake of the temple of his body. So one must have seven lies to cover one with. But the truth breaks out and keeps its place. This is very much against the Jews. They have denied the truth, therefore they must make do with lies. They go and bequeath the grave; Christ rests, God must work. Therefore the Jews with their great diligence deceive themselves, and will condemn them at last, that the guardians say: He is risen, and the Jews did not want to believe it.
8 So now we have the burial. Let us not forget that all the women, even all the apostles, doubted Christ, and that no one believed that he would rise from the dead. Just as the two who went to Emmaus say. For if they had had any hope, they would not have anointed him and laid him in a tomb. And if it had been a human work, God would not have done it. This day would also not be called the great day in the Scriptures. That is
1534 L. 18, 311. 312. Of the joyful resurrection of Christ. W. XII, 1886-1988. 1535
Much greater article than the first, that God created heaven and earth. No one can be saved unless he believes that God raised Christ from the dead. The papists have preached it, but in fact they have denied it. Therefore, all papists, Turks, Jews and pagans who do not believe the article must be condemned. To believe this is not human, but God's work, of which Paul and the Scriptures say much.
(9) Here also we are to note the great work of the resurrection of the dead. This is a new kingdom, and a sign that Christ is not
They would lie down for a long time, as if they were saying, "Let's get up, much more will he get up. This is God's work, which we should worship, not blame; otherwise we will be punished. We should only trust and give thanks to God's words and works, as He has done for our good. The resurrection you will hear in his time. For it would not have been enough for Christ to have suffered and died if he had not been raised again by God. But because he rose again from the dead, we have a certain confidence in him in all our needs and concerns.
s. Sermon.
Of the joyful resurrection 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. But 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.
Now it seems almost ridiculous to human reason that Christ gave the disciples to the devil for the sake of the cause; but it is nothing ridiculous, as we shall hear. For at the same time, there is nothing more noble and better in the sight of God than faith, which makes man blessed; therefore, there is also nothing more harmful and worse than unbelief; as Christ Himself says John 3:18: Qui non credit, jam judicatus est (He who does not believe is already judged). It does not please the devil everywhere that Christ has risen and is judged.
*) Held in the Easter season of the year 1537.
D. Red.
that such things are proclaimed. It is one thing for him, and one thing hurts him more than the other, women or men say that he has risen from death.
Reason laughs and scoffs, saying, "Is it all truth and the holy gospel that the women have spoken? Why then does Paul forbid women to preach in the church? Because we all know well that the whole human race would never have come into such great fall and disgrace if Adam had not believed Eve. For such arguments the devil can finely mock and bring up against God's honor. But, my dear reason
1536 L. 19, 312-314. Of testing the spirits. W. XII, 1988-1990. 1537
and tender world, it has a different shape with these women than with Eve. How? The women have it from a true schoolmaster that they say about "the" Lord Christ's resurrection. Eve, however, has the right lying cask, which is by nature a liar and a father of lies, the devil, as a teacher. Therefore it is further from each other that the women say to the disciples and Eve to Adam, than heaven and earth. Therefore it is the least thing for women to say that they have seen Christ, but the most important thing is that they say this because of the command and preaching of Christ. Whoever then will look at and listen to women without this, must doubtless think little of the fact that Christ is risen; as also happened to the disciples.
3 For this we must grasp well: Where God's command is, there he is himself, and what is proclaimed from his command, that he also does himself. Whether he uses a woman or a man, a man or a donkey, it is right and not to be despised in any way. He will not put his word there, and command them to hear it, whom we will have for it; but
which are pleasing and useful to him. If anyone despises it, he will surely sin against his divine majesty. Amos the prophet is a rough shepherd, but he wants him to be a prophet who will preach against idolatrous princes, bishops and people. What else are the shepherds of the field who go and tell all the world that the Messiah has been born? That is how God wants it. If anyone does not believe the women when they speak of the resurrection of the Lord, he has not despised the women but Christ Himself. If the rulers of Jerusalem and the chief priests with Herod the king despise and will not give credence to the poor shepherds or to Amos, they have all despised God. How well would it have pleased the gentle reason if God had sent some other king or prince to the godless kings of Israel in glorious splendor and with many angelic attendants to politely show them his opinion with all reverence? The same is to preach the gospel to the whole world, commanded by God through Christ to the unlearned poor fishermen.
4th Sermon.
From testing the spirits.
1 John 4:1-3.
Beloved, believe not every spirit, but try the spirits whether they are of God: for many false prophets are gone out into the world. By this you shall know the spirit of God: Every spirit that confesseth that JEsus Christ is come in the flesh is of GOD: and every spirit that confesseth not that JEsus Christ is come in the flesh is not of GOD. And this is the spirit of the Antichrist, of which ye have heard that it shall come, and is even now in the world.
(1) Ye have heard how precious is the doctrine which is written in the contradiction, saying, We shall take heed to the spirits. For two spirits shall come together and be with one another while the kingdom of God stands. These will act only with the word; therefore
We must use the touchstone to separate the teachings.
2 John gives two resolutions here. The first: "He who confesses that Jesus Christ has come into the flesh is from God"; the other: "He who does not confess that Jesus is from God".
1538 L. 19. 314-316. Of testing the spirits. W. XII, 1SSS-1S93. 1539
Let Christ come into the flesh, he is not of GOD." Here it is clear that the one spirit is not full of God. The right spirit has this sign about him, that he faithfully preaches the sign of Jonah. Now when the teaching comes down from heaven that God's Son became man, it is decided that no one could have helped him from death; otherwise Christ would have died in vain. On the other hand, freedom follows with God, with us in conscience, and with all creatures.
Otherwise, our conscience always accuses us: if we sin wickedly, our conscience gnaws at us and leaves us no peace. My heart passes judgment, I am to take punishment for it, then God's wrath falls on me, who can leave no evil unpunished. Then follows the fourth, despair and eternal death. Fifthly, there are the masters of the stocks and the executioners, who open their necks and want to be sure of judgment against me. No creature or work can help us out of this fear, but only this pure teaching of the Spirit of God, which comforts us and says: "Do not despair, I will show you a spirit that will help you. You should bear the punishment eternally; but Christ has rejected the judge's wrath, put down the enemy, he will not remember your sin, bear it only to him. He who has this faith is a child of God, he is born again, and has all the creature of God. The devout Christians feel this, and have joy before God and give thanks. If they do not experience this, they crawl to the cross, complain to God, and ask Him for mercy. He does not want to deny it to them. But do not be too sure.
(4) So the little word works great deeds in us, that we are God's children and his heirs. Secondly, it makes us free to use all creatures, and let me not be bound to any, nor separate any from the other, so that they should make me more pleasing to God than other creatures. Thirdly, the service to our neighbor with all creatures that we really need follows from this freedom; otherwise we really need none.
- the other is called the anti-Christ, who makes this pure sound doctrine (that God's Son died for us) impure and false.
with its addition, since it says: Christ has died, but you must also do something about it. This antichristic teaching is still in our flesh. For since God's teaching is from heaven, it does not grow in our gardens, but God must give it; if not, we live in false doctrine.
This spirit also takes away the custom of the creature. There is the best saying: I believe as the charcoal burner believes. How does he believe? As the Christian church believes. What does she believe? I believe in God the Father etc. And in JEsum Christ, who was conceived by the Holy Spirit, born, suffered, died etc. I believe in the Holy Spirit, forgiveness of sins etc. This is what the charcoal burner believes. The antichrist spirit divides the sexes, calls them monks in one part, the others laymen, priests and marriage holders. The charcoal-burner does not believe this, but believes that he who is a man and takes a wife at God's command is not a blasphemer. As the pope urges his people, against the creation of God, that a man should remain alone without a woman, a woman without a man; these are vain doctrines of the devil, 1 Tim. 4, 1. 2. 3. forbidding marriage and food etc. If Paul were alive now, he would have to be under Pabst's spell to call this doctrine of forbidding marriage and food devilish doctrine, as, Pabst, bishops are. This cannot be denied, whoever holds this, does not follow the devil and his doctrine; for no creature shall bind us, we must use it, as it is revealed to us, for the betterment of the church. Eating flesh makes no one godly: so wolves would be more godly than men. So let your conscience be bound to the flesh, that God may be pleased; if you eat no flesh on Friday, it is surely the devil's doctrine. Woe to the pope, for he is guilty of all souls who have accepted his teaching. If our forefathers died in it, they were not helped. God wants to keep his order, the people blessed with this pure teaching of God's spirit.
The third is the abomination before God, which is made a decree. He who speaks against it shall lose his neck; he who does this is a Christian. For so he blasphemes, the knave: it behooves him to speak, to give law;
1540 L. 19. 316-318. Of testing the spirits. W. XII. 1993-1993. 1541
It behooves us to accept and do the same.
8 Probate Spiritus (Test the spirits). We do not have to take this sword. Here we are all commanded to judge, to separate the teachings from each other. It does not apply, I want to wait for the concilium, how it closes and where it wants to go out. It applies, then, that you may be sure that there is no doctrine other than this: Christ died for you and rose again. If you want to look at the pope, your conscience will frighten you, and you will have to despair.
(9) Therefore learn well that you have the testimony of Christ's coming into the flesh, by which all doctrine is removed. Every man shall be judged, every man shall be judged before the judgment seat, whether he knoweth God or not. He who has the right doctrine with him will stand. So does St. Paul when he preaches about the resurrection of Christ, Acts 17:11, they diligently search the Scriptures to see if it is so. Thus it is written in Isaiah: Ad legem et ad testimonium etc. (Yes,
according to the law and testimony). It pleases God that you seek counsel there and nowhere else.
10 Christ does Joh. 4, 21. 22. 23. with the woman: "The time will come, that neither on this mountain etc. but in all places of the world, the Father will have worshippers, who worship him in spirit and in truth. This doctrine the woman proclaims in the city, then the people fall to the JEsu, hear him themselves, and say v. 42. "Now we believe not in Christ because of thy saying, but we have heard it ourselves." So there are two parts: one is hearing, the other is experience. The hearing must taste and feel the favor of God, as the Gospel says, otherwise it is heard in vain. Here we may well crawl to graces, ask and call upon GOD to plant it in our hearts that we may feel it; otherwise he will punish the contempt of his treasure with eternal fire. He wants to preserve his honor. His highest honor
is, consider him to be a true God and desire help from him.
Thus St. Paul teaches that the hearers shall judge, not those who sit on high, 1 Cor. 14. If he speaks against the doctrine that is Christ's Spirit, then it is mine to judge and be idle, if he teaches otherwise. Daniel calls the Antichrist Rex facierum (a splendid king), he shall have no truth, only outwardly beautiful appearance and splendor of holiness; basically it shall not be; as Paul says: Ore fatentur Christum, factis negant (They say they know God, but with their works they deny it). The Pope always writes in his letters: In nomine Domini (In the name of the Lord), we seek only God's glory and the Christians' benefit; after that he attaches his pen and poison: Whoever is against it, let him be banished. So they do not accept God's word as much as their doctrine. The priests must be without wives; those who do not eat meat must atone for sin. That is denying Christ in deed. Therefore we must be sure that if a thousand conciliarities were to conclude in this way, I would not hold it against them for this reason alone. God's word is to be our foundation, not their statutes. For this is right knowledge, to rely on God in this way. As Christ has been useful and of service to everyone here; item, as God saves His Son from death; so He will also pull me out. Whoever does not grasp this in his heart will have to experience it with his damage. You rely on this, not on the great people and concilia, they do not belong in heaven, they are spirits of lies. But what outwardly conceives that we would be united there, that would go, that they would have it fame: but they become one or not, then the gospel will probably remain a scandalum Judaeis and stultitia gentibus (to the Jews an annoyance, to the Greeks a foolishness). Do they conclude, or not, also from faith; so I say: I do not ask much about it, I have my own about it, say, praise be to God.
1542 19. 33". 331. From the sects. W. XII, 1995-1997. 1543
8) Sermon. From the sects.
1 Cor. 3, 4-13.
For if one says, I am Pauline; and another, I am Apollonian; are ye not carnal? Who then is Paul? who is Apollo? Servants they are, by whom ye believed; and the same as the Lord hath given to every one. I have planted, Apollo has watered; but God has given the flourishing. So then neither he who plants nor he who waters is anything, but God who gives the flourishing. But he who plants and he who desires are one and the same. But each will receive his reward according to his work. For we are God's co-workers; you are God's field and God's building. I, by the grace of God, who am given to me, laid the foundation as a wise master builder; another builds upon it. But let every man see how he builds upon it. No one can lay another foundation except the one that is laid, which is Jesus Christ. But if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man's work shall be made manifest; the day shall make it plain. For it will be revealed by fire, and the fire will prove what every man's work is.
These words of Paul are highly necessary for us to know; they serve to distinguish the doctrine. Paul was tempted and driven to write this, because in Paul's time, as now, there were sects. He wanted to be Paulinus, this Cephae, the third Apollo. This Apollo was a man of high understanding, the epistle Hebraeorum (to the Hebrews) is certainly his. Peter was also an excellent preacher of Christ. Thus, one has always held the other in higher esteem. Because Paul and Apollo have not been with Christ, they have esteemed Peter higher than they. Therefore it is a mistake to look at the person. One should pay attention to the ban, which doctrine they put on it. It is no more than this single structure and foundation: Christ is the eternal Son of God, our Savior etc. Because this foundation is laid, one is more than another; they are all no more than servants of Christ and his cultivators.
God, when he wants to make the world godly, chooses people, to whom he puts his command in their mouths, which they are to do. In addition to this preaching ministry, God is present and, through the oral word, is stirring up this world today.
*The sermons No. 5. 6. 7. are Col. 1206. 1344. and 1212. in the VII. part of the old Walch edition. They will also be included in the VII. part of this edition. D. Red.
Heart, tomorrow the heart. All preachers are no more, because the hand that leads the way. It does no more, it stands still, and lets follow or not follow the right way, So all preachers are no more, because the word drives them. Now when God wants to move, he does it with the word. They are not the people who are supposed to make someone godly; God alone does that. The person is to be put out of sight, but not the teaching. Therefore he calls them "carnal," that they distinguish the preachers by the person, and not by the structure; there one should be careful. So Paul says: He has laid the foundation among the Gentiles; only what each one builds on it is seen. This is what we see before our eyes: if anyone wants to build well, he must first lay a good foundation. One must have builders who do the work well. So God does, provides workers for this building.
3 Peter 1. ep. 2, 5. spirituales lapides (living stones), until they grow to a proper age, Eph. 4, 13. One first lays a foundation stone, which grasps two corners of the wall; then one builds on it. But there one often finds naughty, pointed, hunchbacked stones; then one must cut off its top until it becomes sound. When the construction has been completed from the foundation, a cornerstone is placed on the two walls so that the trucks can
1544 L. 19, 331-333. Of the sects. W. XII, 1997-2901. 1545
must bounce back. This cornerstone is Christ. There the workers and builders are unequal, because of the craft. It is the same here in the spiritual building: one part builds gold, silver, precious stone; this decorates the building, much more than hay and stubble. One leads Jesus more purely than the other. One should pay attention to such teaching. When fire comes, gold remains; hay burns. The doctrine should be tested to see if it can stand the sting and the blow. I think we would think more highly of Paul than of Peter for preaching Christ. Therefore, let every man see how he builds upon it, and he shall receive his reward from God. He will build gold and remain before the fire. So you alone shall see how he leads the teaching who preaches, whether he stirs my conscience or not. Soon I will feel whether such teaching remains in the challenge. If it is gold and right, then the conscience remains stiff on the teaching. If the sermon is nothing but stubble, it burns in the temptation.
(4) Therefore let every man build himself upon the foundation, Jesus, if this cutting off of the humps (for in it is mortification) is painful to thee, do as the stone when it is beaten, either so it sounds. So you also cry out to God, saying, "Oh, I am sorry for the knocking; but let your will be done: help me not to be deterred by sin and death. These are chariots, and they cry at the bottom: but this is the consolation, that the corner stone is not only at the bottom, but is also a corner stone without, and keep the chariots from falling back. So this is the one comfort of those who are built on the foundation.
(5) But if a man will build an addition, not by Christ, but by works, there is nothing but stubble, which the fire devoureth. Take our people: the gospel is preached, Christ, fundamentum is laid; there are many people fetched up and built upon the foundation, and leaving all works and trust of the saints, rely upon the cornerstone, Christ. But Satan is subjected to build stubble on it. The sacrament violators what build
them? What helps the conscience that the long builds from the presence of the body etc.? Is it not enough that God, our Christ, says: Hoc est corpus meum (this is my body)? That would be gold. But in the fire of God's judgment they will fall. This is what will happen to the pope and to all the foundations that, besides the foundation, continue to build something with confidence in their own works. The fire will consume you, you have left the foundation: beware and take care that you remain on the foundation. We can do no more than the word; when that is done, our work is well done.
The day will make it clear etc.
Deus est ignis consumens. (God is a consuming fire.) The fire burns and hurts. This Domini est adventus Domini in bono et malo. (The day of the LORD is the future of the LORD in good and evil.) When it attacks us, it throws us into a fright of conscience and death. Now when this day comes, the doctrine will see whether this doctrine was gold or stubble.
When one sees how God wants to punish sin, this teaching consumes man so strongly that he can do nothing but despair. If he wants to wriggle out of it by going to Rome, by confessing to the priest, by fasting, by penance, his conscience is still not satisfied. Yes, the fire, God's judgment consumes all such human works. But he who longs for this cornerstone, calls upon it in the distress of this day, when Christ reveals his sin to him, he will remain, for he has gold in his heart. Let every man look to himself how he has grasped the doctrine. If he cannot bear witness to the teaching, how it strengthens him or not, only God can help him. But where someone feels the teaching in his heart, he prefers this taste to imperialism. This will not be found anywhere except in the day of the Lord, who will distinguish how each one is built. God protect us from such a wavering that we say: We do not know who preaches rightly or not. Whoever is not satisfied that Christ has confirmed his word with his blood and with the Father's voice, let him pass his adventure.
1546 L. 19. 337. 338. Of the fruits of faith. W. XII, 2001. 2002. 1547
10. sermon.*)
Of the fruits of faith.
Rom. 5, 1-5.
Now then, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom we also have access by faith to this grace in which we stand, and boast of the hope of the glory to come, which God is to give. Not only this, but we also boast in tribulations, knowing that tribulation brings patience; patience brings experience; experience brings hope; hope does not bring shame. For the love of God has been poured into our hearts through the Holy Spirit who has been given to us.
Here is a place of contention against these people who seek salvation elsewhere than in the cross, against which all that is great, high and wise in the world is offended. Now all the world wants to know about the providence of God. But where a man is sure of his providence, reason cannot say otherwise than he who is strong in all troubles and has strong faith; item, he who does many excellent works. This text concludes that one should not turn to such talkers who want to have all strong Christians and tolerate no weak ones, but who are assured of God's provision, and boast of the hope that God will still give, and is not present, but is an eternal longing in them, and come in distress, crying out: Abba, Father. This is a low, bad, silly word before reason. But Paul says: Where the crying goes, there are children of God. And it is not necessary to be strong at all times; because God lets Jesus sink into all the misery of the cross, He will not deal differently with His members.
Now that we have been justified by faith, we have peace with God through our Lord Jesus Christ.
- the evangelists write many works of Christ; but the custom of Christ, why they happened, no one can know but
*The ninth sermon is found in Col. 2560 in the VII part of the old Walch edition, and will therefore also appear in the VII part of this edition. D. Red.
Paul. If it is left alone with the mere history, it is not yet juicy; but here he says: "We have peace with God, through Christ. He commands his disciples to preach the gospel to all creatures. In the same teaching they are to lead two pieces: Repentance, and remissionem peccatorum (forgiveness of sins); there are prepared by God people who are struggling with their sins, fearing God and death. These poor consciences may exceedingly well preach such a sermon of Christ, our Savior, as he says: "preach to all creatures." For whoever is not one with God, all creatures are afraid of him. If only a board cracks, a mouse runs, if it thunders, then the conscience speaks: Woe is me, the beam cracks and knows all my sin, all creatures are against me. So that Christ may give rest to the poor consciences, he preaches to all creatures that they may have peace with men, for I have had mercy on them. Then the poor consciences are of a different mind, fearing no creature, holding and hoping that God is their Savior. Christiani dant testimonium de hac re. (But he who does not feel it has not yet learned the gospel; he may well ask God for it. So through the gospel it is said to all creatures: Let man be content with me and do not frighten him at all, I am his friend; do not drive him further. Then it follows that there is peace, joy and rest.
1548 L. 19. p38-340. Of the fruits of faith. W. XII, 2002-2094. 1549
Through whom we also have access by faith to this grace in which we stand, and boast of the hope of the future glory that God is to give.
3 So it is found in the experience. It does not remain all the time; we hear well, and shall hardly touch me once. God must make it strange that we do not presume. Often one has a good thought, but in a moment it disappears. That is why he says here: When such good thoughts depart from us, that we have a sure access to GOD and ask Him to come again and not let us sink. Hilarius says that he once felt a taste, and after that never again. Augustine in Soliloquy also says that he had such a foretaste of blessedness that he would not have been of a different mind if he had been in heaven. Peter also says that after his fall he realized that when he denied Him, he was refreshed by the word that Christ said: He wanted to pray for him. Then Peter tasted how sweet the Lord was, forgiving him for the shameful sin of blasphemy and denial of the truth, that he denied Christ. He soon comes to God and realizes that he is sweet. So he also says in his first epistle Cap. 2, 3: Si gustatis
Dominum. (If you have tasted the Lord in another way.) These are all > spirituales ex.
perientiae (spiritual experiences).
4 Now follows the third: If one is to preach about God, the first is that he comes to us through teaching. Secondly, he works something in us, Gal. 5, 6: Fides justificat, quae operatur caritatem (faith justifies, which is active through love), which is the confidence in God that I have a living knowledge of God, that he loves me. This love of God towards us makes us able to endure all punishments. But this is in hope; therefore it is the third, that something should come of it. It is in the fieri (becoming). Here it is a matter of stabbing, fencing and striking, not running back or fleeing from the enemy. Fugitives from the field are strangled. Paul says: Stamus, i. e. (we stand, that is), we want to wait out the storms, even though we are weak, and feel the power of the enemies; he who stands strong, and has a
curses and access to God, and asks for help and assistance.
- Fourthly, then, let us glory; Gloriamur, etc. (We boast). (We boast etc.) that we boast of the tribulation, how God has made us stand and not let us sink in the battle.
- to the fifth. Now follows the fifth: Spes (hope). We want to cross it out further: 1. fides (faith) catches a word from God, which Abraham believes, and is counted to him for righteousness, Gen. 15, 6. 2. God loves him very much because of that, as his dear child; he feels this with himself. 3. hope comes. God rejects his son Ishmael, and gives him a word, saying: In Isaac vocabitur tibi semen. (In Isaac shall be called thy seed). To these two words Abraham clings with his faith, to the common seed and to the named seed in Isaac. After that comes Spes (the hope), since he should sacrifice his son Isaac. There he had contentious sayings. Here he hovers between heaven and earth, Rom. 4, 18.: Speravit contra spem (He hoped, since there was nothing to hope for), there he fights with God and cuts his heart in two. One word says: Isaac shall be the seed; the other: He shall die. There lies at the bottom the hope that has veritatem verbi (the truth of the word). Hope does not let anyone be put to shame, it endures the puff. Since Abraham's heart feels this with fear, hope teaches him: Do not worry so much, God cannot lie; and lets great floods rush over faith, it lies still in the sand, and thinks: God is able to do more than I can always understand. God can raise a seed for me from the ashes of Isaac. Such hope keeps the puff in Abraham. In this hope lies the living announcement that we are provided for and are God's children, where there is such a longing in the heart: Oh God, that you would keep what you have promised. There is a sure sign of providence. If we do not have it in us, let us only crawl to the cross and ask God.
Not only that, but we also "boast" of tribulation, knowing that tribulation brings patience etc.
1550 D. 49. 34V-S42. About the high priest Christo. W. XU, 2004-2006. 1551
If such things are to happen in an experience before God and our heart, it goes like this: God lets us hear a word; because it is a command, it does not go out empty, it brings people who trust in God: that is fides (faith). Secondly, it works God's love in the heart, so that we feel that God wants to hold over us. The third is that God sets the devil and the world against such children of God: they put spurs in our sides, so that we see where we lie, how weak we are; item, how quickly we should have access to God's mercy seat. Then a Christian can say, out of the misfortune he is famous for here, it brings patience, that we can endure Christ's puff. God can make a straw as heavy as a hundred cents of lead. Therefore, do not despise those who have no temptation. God's masterpiece is that He often gives greater courage and strength out of a great temptation than to one who has a little temptation. Judge and despise no one.
Patience penetrates experience etc.
(8) This patience, so that we may exercise our Lord, brings experience. If I am challenged today, I learn to trust in God in
another, that I may esteem the other calamity less than the first, and say: God has helped me faithfully in the former; he will do it still. Third, "Experience brings hope," namely, that there is no consolation in all men when death frightens and rolls over me; then the heart lifts up and says, "Let all misfortune pass away, God will not let me sink, therefore I do not doubt at all. Such hope brings eternal life.
For the love of God is poured into our hearts through the Holy Spirit who is given to us.
Why does God work such a powerful conclusion etc.? Only because the Spirit is poured into us. sed desperant, quia non habent istum παράκλητον*,* spiritum consolationis (The wicked also have their sufferings, prisons etc.; but they despair because they do not have that parallel, the Spirit of consolation). When the Christian is in the despondency of the cross, the Spirit awakens the hope that groans with the Spirit: Ah, where is now my God? that he may now shelter me and comfort me! These are the exercises that God works in His own whom He loves.
11. sermon.
From the High Priest Christo.
Hebr. 8, 3. 4.
For every high priest is appointed to offer gifts and sacrifices. Therefore he also must have something to offer. Now if he were on earth, he would not be a priest, because there are priests who offer the gifts according to the law.
- locus iste (this saying) is to argue and prove mightily that from Christ's death, and now henceforth until the end of the world, no sacrifices are valid anymore, but only the sacrifice of praise, lip calves, Hosea 14, 3. when the gospel resounds from Christ, one should sing to him, Deo gratias, and a
beautiful little song for it, that shall be the noblest sacrifice henceforth, and none else.
Sacerdotes veteris testamenti. (The priests of the Old Testament.)
- before, in the Old Testament, were many priests. They were supposed to sacrifice; but they
1552 L. 19, 342-344, Of Christ the High Priest. W. XII, 2006-2009. 1553
did nothing anywhere. No man has ever obtained forgiveness of sins through it. Therefore, the whole priesthood of the Jews must cease, and God must send His Son, should the people be advised in their conscience. Therefore, the blood of the goat is no longer valid before God; it does not forgive sin, it only causes trouble. Therefore, because it does nothing, it must fail and a new one must come.
3 We cannot conclude this now. The Jews had a high priest, ergo (consequently), we should have it too. No, it does not help the conscience, everything must fall to the ground here; that one wants to sacrifice Christ in the mass, it is a blasphemy and an abomination, and the worst sin that can happen. Christ has been sacrificed once; nothing may be done now, except to give thanks to him for eternity. The sacrifice of Christ, once made, is eternal, and we are saved because we believe in it. If one sets up something further beside the sacrifice, it is a blasphemy.
4 Christ is the sacrifice which he offered in death for our eternal cleansing from sin. Therefore, when his suffering is over and the sacrifice has been made, his glory is lost. On the cross, his honor, his good reputation, his great deeds fall away: all the people whom he helped begin to doubt whether he did it by the power of God or by the power of the devil. Then his conscience itself falls away, and death is his might. Therefore, if it is to be a sacrifice, the blood must be taken from him; the lamb is stabbed; the sacrifice costs blood. But the battle of Christ lasts only for a time. Therefore Christ utters a priestly voice: Pater, ignosce illis: Oh, give it to them, dear Father, they have already done it against me. Through this sacrifice, which is eternal, enough has been done for all men on earth who cling to the sacrifice and complain to God about their sin.
5 What does Christ do after this? He is seated at God's right hand. Since all the world has now fallen away and thinks that it is over with him, he first begins to reign eternally, and represents us before the Father, prays for us when we are accused of sin. A judgment will be passed on us; he feels that he
The fearful conscience, that God is angry with sin. Therefore there are the masters of the sticks, the world and death, which terrify all, as if we should perish eternally: we cannot be advised, because through the sacrifice of Christ, who asks the Father for us and says: Oh Father, the sinner is weak, lies in great distress, give him to me, I have done enough for him, he relies on my eternal sacrifice. But whoever falls from this sacrifice elsewhere cannot be helped eternally. You can testify to some extent that you have never received or felt any comfort in the anguish of sins, because you have believed Christ's sacrifice to be done for you.
The Christ is seated in heaven for this reason, to wait until his enemies are put to the sword etc. This is his right office, he does not sleep up there, he watches for us; he does not want to have a governor in his place, he wants to do it himself. When people turn to him, he will be there and help them. If anyone has a grievance, let him complain to Christ and he will help him. Now the enemies are still here before the last day, there still remain flesh, sin, death etc. But in extremo (at the end) there Christ will hand over the regiment to the Father. Now he rules them in the heart, he comforts them in distress, cleanses them, prays for them: in extremo, all his Christians will rule with him, sitting at the right hand of God; only then the right last enemy will be slain. 1 Cor. 15, 26. Here is still disbelief, worry of food, despondency when God sees a little sour. What is their comfort now? Christ, you priests, who have done enough for us, and look upon us, that the enemies would thrust us to the ground: therefore forbid the enemies, and exhort the Father, that he should be our portion. If this is felt in the conscience, then we have a secure access to the Father in all fear; we only lack the face, that we do not have such sharp eyes, that we could see through the clouds into heaven, Christ would be and be our intercessor. Whoever cannot see this in faith has his repentance here, so that he may well complain to Christ and ask him: O Lord, why do I seek other works here on earth, since you are the only Mediator?
1554 L. 19, 344-Z46. On the saying Rom. 5, 10. W. XN, 2009-2012. 1555
and reconciler. This is the most necessary teaching from Christ, our priest, who is always watching over us.
Una Oblatione etc. (With One Sacrifice etc.)
By what will people be blessed? Not by building churches, wearing caps. No; but by knowing that God has completed a sacrifice, by which all people shall be cleansed. This priest cannot deceive us. He is the truth. Let us only build on him as on a rock. This is the testament etc. If Judaism ceases, I will give them another: not goat's blood, but "I will put my law in their hearts," and they shall offer vitulos labiorum (mouth calves). It is a strange speech, "calves of the mouth." What is it? They shall sing a little song to me, Alleluia; they shall sing it to me before the last day, I will never remember their sin forever. O pious God, Deo gratias, that you reveal this to us, that you will never remember our sin, but cover it. Ah, what heart could not burst into a hundred thousand pieces for the joy and glory of God?
Praise to him who has mercy on sinners. How can a good confidence in God not follow from such words? Only then does joy and delight in God's work flow from the heart, and repentance over our weakness. Moses could not coax out such joy with all his glowing tongs.
Here lies the papacy, all monasteries, convents, and saints at the bottom of hell. For if there is no sacrifice for sin, for Christ alone has already forgiven sin by grace. If it is grace, it cannot be a work or our sacrifice. Those who seek other sacrifices, as blasphemers and desecrators of the blood of Christ, all belong to eternal hell. This is directly against God. Of this we may take comfort against the great splendor and prestige of the world that clings to their sacrifice. They have their strict judgment, they belong to hell. Therefore, let them go. Let us only ask God earnestly; for we are weak sinners, let us only give God Deo gratias, that we may always have recourse to our Christ, who is our priest, representative and sole sacrifice, that we may offer Him the sacrifice of the calves of the lips.
12. sermon.
About the saying Rom. 5, 10.
Rom. 5, 10.
For if we have been reconciled to God through the death of His Son while we were still enemies, much more shall we be saved through His life, if we have now been reconciled.
This saying is controversial, for the child has done enough for the original sin inherited from Adam, as well as for the sin that the saints do daily, and that they complain to God. For God thus praises His love for us, that it is greater than the love of man. This may perhaps cause a man to die for a pious friend, or for his wife; as is found of the heathen who died for their country. But there one never has
nen found who would have died there for his enemy. Nature cannot do that. But God has shown such love towards us. The world says the contradiction: Let no one spare his enemy etc. But God let His Son die not for His friends, but for His worst enemies.
2 If then he died for us while we were yet sinners, his life must henceforth be more precious to us than before his death.
1556 L. 19, 34K-348. on the saying Rom. 5, 10, W. XII, 2012-2014. 1557
Death, and his life rather than his death is a blessing to us. For whoever accuses his sin to God, God will cover it for Christ's sake and will never remember it. Therefore beware of these words of divine grace, that Christ should not have done enough for our daily sin.
(3) One cannot understand a thing so much as to set it in opposition to another, night to day, light to darkness. So Paul cannot praise grace more highly than by the contrast of sin, how death followed and how the law ruled; item, how two Adam are, one a man, one a God and man. These are equal to each other in propagatione; dissimilitudo in modo propagationis: they have both inherited something on the people, but unequal in manner.
(4) We became sinners without our fault and merit, from Adam, who inherited death and all misfortune upon us. Secondly, just as we became sinners through no fault of our own, so Christ, the true Adam, saved us from sins through no fault of our own. But this is not the same, that the judgment of one sin is upon all men; but grace is of one man upon many men. This grace can erase much more sin than the Adam in us can inherit sin. So God's hand to help has no aim. One should only fetch much from him. He who does this honors God, but he who does not desire it from Him profanes God to the highest degree. So, if we are in much misfortune and anguish, we have cause to cry out to God much and to recognize him rightly. For he is only one God, who alone will forgive much, and remember our misery, and communicate his grace to us; who only could trust such God. These are the two pillars of Christianity, preaching repentance and forgiveness of sin in Christ. God can suffer weakness; God cannot suffer malice, willfulness, and willful sinning. The Gospel preaches only to the weak, whom the weak flesh hastens to overtake before they realize it. Let the donkey go, he will not leave his pen; cling to God. You belong rightly to the gospel: if you
If you long for the redemption of the sinful flesh, God will be gracious to you. If the gospel is preached in this way, we will have cause enough to repent, for we will not do as we would like. Therefore, let us only cry out to God.
5 So the two Adam are equal, they both inherited sin and grace on us, without our guilt and merit. But here they are unequal, that one inherits sin, the other grace upon us. Sin came into the world and ruled; death came into the world and ruled; so also the law. All men have sinned; for they all must die; even the young children who have not really sinned, like Adam, must also die before they have wrought anything. So death reigned, and devoured all the world, and none escaped it. Lex subintravit, ut faceret cognitionem peccati (The law is besides coming in, that it produces knowledge of sin). But before the law came, sin was not known. Just as when one gives a law that one should not walk by night without light. Before I was free and walked by night without a lantern; now, according to the law, I have a conscience and take a lantern by night. So God's law is nothing but opening my evil conscience; there it also ruled. Therefore all destruction, death and damnation follow, until the Savior Jesus comes. We feed and clothe Adam, and he is after us body and soul, and threatens us with death. So every man is a sinner who must die and bear an evil conscience because of the law.
6 Christ is also our Adam and inherits something upon us; that is grace. Where grace is, there is life; where life is, there is also a happy conscience; and this Christ inherits upon us without our merit. Col. 2. Paul interprets it. The devil became powerful in the world with these things, sin, death and law. Luc. 11, 21: Cum fortis armatus etc.. (When a strong man is armed etc.) No one could take away his strength without Christ alone. Therefore the devil puts on a banner that reads thus: I am a lord and
1558 L. 19. 348-350. on the saying Rom. 8, 31-34. XII. 2014-2016. 1559
God of the world, and all men are mine. Christ tears away his banner. The devil is angry, runs after Jesus. Christ says: "What evil these people have done, recover in me. The devil does it faithfully, and incites the whole world, holy people, authorities, Pilatum, Caipham, Herodem and Hannam to the JEsum, that he should die, as Caiphas rightly says: He should die for the people; because he brings him to death. He openeth his jaws, and will devour him: but he devoureth death upon him. For Christ pierceth his belly, and taketh away his power. Hell bindeth him with pains: but they could not hold him, Acts 2, 24. pst 16, 10. God snatches him out. The devil brings him to the most shameful death of the cross, and takes away all his honor, life and deeds. Where is poor Jesus to go now? The devil says, "Yea, seek, I have now won;" but before the devil turns, Christ begins to live, and takes on another nature, and inherits grace upon us, so that people go into their conscience, and beat their breast, and say, "Truly, this is the Son of God.
7 Thus he gives us the three pieces as an inheritance, quite contrary to the first Adam,
Grace, life, good conscience. It has been a poor conscience; it must not come before God until it is completely clean. But the longer one wants to wait, the more evil the conscience is, and only comes further from God. And that is what the devil does. This is what happened to the wretched conscience: It saw a king sitting in the golden hall, who called to it, and it sat down on an ass, and was not allowed to ride on the ass to the king. The king said: Come. When she came into the middle of the golden hall, the donkey became unclean. Then she stood up and wanted to defend the donkey, wipe it and make it beautiful. Then the king said, "Let the donkey go, he will do what he is supposed to do; I have business with you, but go to me fresh. So we also have an unclean ass; but this is our comfort, Rom. 8:1: "There is therefore nothing condemnable in them that are in Christ JEsu." He does not say, They will be without sin; but, They will have sin enough; but because they cry out about it, God will credit it to them and cover it up. Therefore, we should not fall away from God when we are already weak. The donkey is no different: I thought he should trust God in all his needs, be mild and patient; then the longer he is, the more stingy and unbelieving he becomes.
13. sermon.
On the saying Rom. 8, 31-34.
Rom. 8:31-34.
What shall we say to this? If God is for us, who can be against us? Who did not spare 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 will condemn? Christ is here, who died, but rather, who was also raised from the dead, who is at the right hand of God, representing us.
1 This is a short text, but it is far from us when we are troubled by distress. Here it says: God be our friend, and give us with Christ all things; item, excuse us, as if we were wronged. Nevertheless, no one believes it when the pieces come to us.
rain: Fear, death, sword. Therefore, it is necessary that these words are only fresh. For in the fear of the words we believe none. Now it is soon spoken; but in trouble it is farther from us than heaven.
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2 Therefore let us learn these words only, that we may obtain a little in the anguish, when the soul thinks it must die in the anguish and perish. Therefore, we should learn the longing that we can sigh in fear: Oh, that it were true that I have often heard. God will faithfully help and strengthen us for the sake of the little one. So it is in the fieri, it wants to become something; but it is not yet even there. We can't push it further here on earth, because sigh: Oh, if only it would be better.
Si Deus pro nobis etc. (Is GOd for ims etc.)
Let us look at three things here. The first, God is ours, as the saying goes: "Whoever has God for a friend, no creature can harm him. Now if God is for us, who will be against us? God has all things in His hand and is mighty over them; therefore all creatures must look where God looks. So they must help us and cover us, as God does. He has proven it, for the son must take his place and die. God does not keep the counsel with Him in heaven, but lets it be proclaimed to us through His Son, whom He lets die before the eyes of all men on the cross; this must be done visibly. Before God's eyes the death of Christ also took place, but secretly, Eph. 1, 4, before the foundation of the world was laid. But we could not believe it until Jesus walked the earth, and helped the whole world, and died at last, sealing his preaching.
The third piece, he satisfies the consciences. Our conscience says: I still lack; I do not yet have what he has: I am a sinner, he is righteous. I am in a bad way; I have also well deserved it. Then the consciences wriggle and say, "Yes, Christ died well, he did no sin; but I am a sinner, full of sins; therefore I have not died well. There is the fear of death. But the heart does not overcome death with such thoughts, for they weigh down the conscience. Therefore Paul refutes this here, saying, "Put out of your sight the things you feel. Do you not see that Christ has two murderers with him? See
you not that one may be saved? By what? He is justified by faith alone. Do the same to him. If thou hast sinned, if thou art a murderer, believe. What happens to him will also happen to you, namely, "Today you will be with me in paradise"; you will certainly have that. Quia omnia dedit Deus cum filio, nempe justitiam. (Because God has given everything with His Son, namely, justice.) Make a bill of exchange with Christ, only do as the murderer. Lament your distress to Christ, you are weak in faith, he shall be merciful to you. It will not be true that one can be as strong as he would like to be. It is enough to cry out to God: Father, help, dear Lord.
*Quis accusabit? (Who wants to accuse. )
Here we must speak in the manner of a secular court: there is judge, culprit, cane master, executioner etc. So it goes in the conscience also. If I have sinned, the beadle comes, my heart passes judgment on me, conscience says yes, and summons me to court and points me to the strict judge, God. When he sees sourly, the heart melts. Death stands on the other side and says to the judge: "The sinner is mine; the devil has the spear in his hand and wants to snatch the sinner away. Then I become fainthearted and say, "Now I am eternally lost. This then is hell and eternal despair.
If it were not for the text, the poor sinner would be eternally lost. But here is the consolation: They may well be accused of being evil, but God justifies us, that is, he pleads our cause. It is true that we deserve death, but God defends us through His Son, who represents us before God the Father as an advocate, pleads for the poor sinner: "Oh, Father, the sinner is a mute, he cannot speak, I have done enough for him, spare him. Then Christ bends down and lets the sinner jump on his back, and thus saves him from death and the cane master. God acts like a father toward his son. When one says, Behold, thy son is cross-eyed, the father says, He is ogling. Item: The little warmth is so good for him that it is like a
1562 L. 19. 352. 353. Of the possessed. W. XII. 2019-2021. 1563
is enough. So Christ also says: "Oh, it is not sin, it is only weakness in the poor sinner.
Quis condemnabit? *(Who wants to condemn. )
7 The first is "accuse," the other is "condemn. To the first, one passes judgment on the sinner; but the Son represents us. The second: If God is our friend, the judgment is on our side and says: Go, you shepherds, you have lost the judgment on the sinner, the sinner has won it, control yourselves.
8 Last of all, let no man think to be rid of all sin, lust, and evil thoughts. Then let each one see that he has done
I have a longing in me, and I sigh to God: Oh, I would like to be free of sin. This cry of Spiritus Sancti (the Holy Spirit) in us lasts until the last day; therefore, sin is always in the poor Christians. They sin, but not out of malice and intent, but out of weakness, which God can well credit. Therefore, the best consolation is that we have the testimonium Spiritus Sancti (testimony of the Holy Spirit) in us, namely, that whoever in distress can long to God to be merciful to him and to help him. For he now presents himself much differently than before he was in distress, and can trust him that he will not forsake him, he is certainly a Christian.
14. sermon.
From the possessed.
Matth. 8, 28-34.
And he came beyond the sea, into the region of the Gergesenes. And there met him two possessed with devils, which came out of the sepulchers of the dead, and were very fierce, so that no man could go by that way. And, behold, they cried out, saying: O JEsu, thou Son of GOD, what have we to do with thee? Art thou come to torment us before the time? And there was a great herd of swine by the pasture far from them. Then the devils asked him and said: If thou wilt cast us out, let us go into the herd of swine. And he said, Go your way. So they went out and entered the herd of swine. And, behold, the whole herd of swine rushed with a tempest into the sea, and were drowned in the water. And the shepherds fled, and went into the city, and told all these things, and how it had befallen the possessed. And, behold, the whole city went out to meet JEsu. And when they saw him, they besought him to depart from their border.
This story has a strange appearance, because Christ allows the devils to harm the people. One finds few of the stories. But the most important thing to see here is commodum verbi, how powerful the word of God is. Here we see two wretched people possessed by the devil. How does Satan have so much power that he alone has the street, that no one is allowed to walk here? Yes, he is such a master of this world that he can possess thoughts, hearts, bodies and goods. Satan is the infernal horseman of whom the poets have said that he rides the poor soul.
and conscience like his horse, and leads them wherever he wants from one sin to another.
2 There is no one who is able to resist the devil, except Christ alone, who is stronger than Satan, Luke 11:22. Jesus is not willing to drive him out; before he has his will, the devil cries out and cannot stand him, nor does he have any rest before Christ. So the devil rages and rages before he is attacked and stirred. Now when his word comes, he rumbles. So the devil himself must reveal himself, as
1564 L. 19, 353-355. Of the possessed. W. XII, 2921-2025. 1565
Luc. 2, 35: ut revelentur cogitationes cordium (that the thoughts of the heart may be revealed).
In Papatu it also happened that Satan set up clauses and pilgrimages to Rome, to Grimmenthal etc., where man and woman ran from their children to the field devils. For the devil possessed the people, and led them where he would. A right spirit does not make people so blind and unreasonable as to run from their children. Now when Christ comes with his gospel, the devil rumbles and incites all the devils together, so that princes and lords become furious. Signum (sign) that they were field devils. For there is nothing good in the conscience. For he who has run to Rome 1. seeks a mischief, 2. finds the mischief, 3. takes it with him. That's why it's all monkey business.
God often decrees that the devil possesses a man bodily, so that many shall see how he possesses our soul, if there is no faith in the heart. At the same time, as the devil is atrocious, he spouts fire, foams and grimaces; so he still does, he rages above all reason. Marcus Marcellus, Julius are wiser people than now our princes and heads; they do not want to listen to both parties, therefore the devil possesses them and blinds them, so that they run so horribly against the gospel. Pagan reason is better than the reason of the bishops. If they had sound reason, they would hear both parts and judge according to them. So they judge before they hear. It is nothing but the devil's work; he possesses reason, so that it cannot have its office. Just as the devil has a tongue that cannot speak, so they cannot use their reason.
Let us also not be too sure here and despise the devil. This spirit is powerful and wants to be despised. If you do not have Christ in your heart, you will have no effect on him. Therefore, give Christ great thanks that he has passed by here and has sounded his word. Hang on to the same. If he takes the word from you, it is the most terrible punishment of God. Gen. 6:3: "My spirit shall never judge them." God has also let them go. Luc. 17, 27.: Edebant, plantabant, etc..
(They ate, they planted etc.) In the book of the kings, every man did as he pleased; there it is not well. Now it is bad, when we see that there are still martyrs for the gospel; so it is still comforting. But if there be no evil, and we suffer nothing for it, then his spirit ceaseth to reign.
If the Spirit of God reigns in us, it awakens us always, even in the midst of our sins, and exhorts us to arise and call on Christ etc. Beware now, do not follow the crowd of the world, who would gladly keep the gospel if they did not lose their kitchen and income, as the Epicuri do here, who think neither of the pope nor of Christ. If Jesus gives goods, they can well suffer him; but if he does harm, as here, they say, "Troll yourself, Jesus, with the gospel. Therefore Christ shows nothing else here, but that the devil has full power over the body, soul and goods of the wicked, where Christ does not hinder him; therefore he can easily allow him.
Here let us see a sign that we have the word of our Lord God, which is always followed by repentance, as in the time of Abraham, Isaac and Jacob; item in Actis sub Claudio (in Acts under Claudius); item in Jeremiah Cap. 44, 17. 18.: Since one served the Reginae coeli (Queen of Heaven), the Diana, we all had enough; now is theure time. But God does this only because he wants to prove our faith, whether we can trust him or not; on the other hand, that the text Psalm 37, 19. should be true: In tempore famis saturabuntur (In time they will have enough), they shall have enough, all who rely on him.
(8) So they ran from the tower of Babylon in Genesis 11, wanting to make their name great and famous, and to defy all the world, and to be safe from all danger, water and fire. But how does God overthrow them? Not with bullets, horsemen or fire, but takes away their speech, so that no one understands the other; then the people divide themselves into the world, and make them not know God. So, under the pope, I complained to a monk or a priest about my distress, and
1566 L-19' 955. 35". 371. 372. Of the Profession of Peter, Andrew, Jacobi and John. W. XII, 2025. 2026. 1567
But he did not understand my anguish and distress; I could not understand his speech even when he interpreted many masses and pilgrimages to me. It did not help my conscience; therefore I did not understand his voice.
Now and then we understand one another and have comfort in our conscience; therefore he has understood my voice, and I his. And this is the highest grace of God, that one may understand another's word.
IN sermon.*)
From the profession of Peter, Andre, Jacobi and John.
Matth. 4, 18-22.
Now as JEsus went by the sea of Galilee, he saw two brothers, Simon, who is called Peter, and Andrew his brother, casting their nets into the sea; for they were fishermen. And he said to them: Follow me; I will make you fishers of men. Soon they left their nets and followed him. And as he departed thence, he saw two other brethren, Jacob the son of Zebedee, and John his brother, in the ship with Zebedee their father, mending their nets: and he called unto them. Soon they left the ship and their father and followed him.
- duplices sunt piscatores. Primi immittunt in mare integrum rete; alteri fractum rete resarciunt. Ante hos piscatores Christus breve verbum dicit: Poenitentiam agite, i. e. (There are two pairs of fishermen. The first two throw their undamaged net into the sea, the other two mend their torn net. Before the text speaks of these fishermen, Christ says a short word: "Repent", that is), all the world should renounce their presumption and repent, that is, mend their ways. Repentance must have a cause attached to it, that a man may depart from his mind and his ways into a better way. For without such a good cause, a wanton head and mind will not depart from his ways. But if I bring a good cause, he will depart from his own mind and spirit. So Christ does here. He does not simply say, "Better yourselves, your lives are not good for you;" but he adds a cause to it, saying, "The kingdom of heaven is at hand;" which kingdom of heaven is to help everyone, to raise the dead, to give sight to the blind, to help all the world in body and soul. Then everyone falls to it,
*The 15th, 16th, 17th and 18th sermons can be found in the VII. part of the old Walch edition Col. 1338, 1854, 1848 and 1328, and will also be included in the VII. part of this edition. D. Red.
and says: "Well then, if God will help us in body and soul, then I will renounce my own presumption and cling to God alone. So no one will repent and amend his life and forsake his lust, unless he is told of a better; so he follows faithfully. Let each one ask his own heart how he is redeemed from the laws of men, only that a better cause has been presented to him, namely, how Christ alone will bring it about, 1 Cor. 1:30: Factus est nobis a Deo sapientia, justitia etc. (He is made for us by God). (He is made unto us of GOD unto wisdom, righteousness etc.).
(2) Jeremiah has long since pictured these fishermen in Cap. 16:14 ff. when he says: "Our God has delivered us, not from Egypt, but from the land of Aquilonia, that is, from Babylon, when the Jews were brought there. "Behold, I will send them many fishermen, and they shall catch them," that is, I will cause to be preached unto them the good things that I have done. With this preaching they shall be caught like fish. So Christ speaks here: Faciam vos fieri piscatores etc. (I will make you fishers). (I will make you fishers etc.)
How do you go about catching fish? One is bold, takes a small rod, and dares to catch a fish from the big sea
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catch. If it were not so mean, it would be a great wonder that someone would dare to catch fish from a lake with a small net or hook. So the small, weak word of God is also a small thing, and yet catches many people from this raging sea. So Peter goes to An tiochiam, has a small word in his mouth, that is the fishing rod, and has a white stick in his hand, comes and offers peace in the house of the leather tanner. Peter listens to whether the man receives him in God's name. Then he asks him, what is God? If he cannot, he tells him. The people tell their neighbors in the marketplace, and one wins over the other until there are many of them, and they drag Peter out to preach publicly. Then this loose fisherman, Peter, wins the city from Caesar and the devil, so that they believe in Christ and cling to the King Christ alone, according to the soul.
4 It is a wonder above all wonders that such a small word, which has no standing in the world, should win so many people, and with such a small net catch such large whale fish and small fish. For example, a great prince or Pharisee would turn away from the glittering works of his saints and rely on Christ. So find such people all pulled out of the world. Joh. 15, 19: Non estis de mundo. (Because a man has nothing but flesh and the world, there is no good morsel in him, no one can enjoy him: just as when the fish is still in the sea, it is of no use to anyone; but when it is pulled out, it is roasted, and it is eaten, and a good morsel is made of it. So also, when a man is drawn out of the world, the fish leaves the water, and is roasted and boiled by the cross, and is enjoyed, that many people have use of it. Otherwise, while he is still in the world, he is ad omne opus bonum inutilis et reprobus, as Paul says, nor useful to God, nor to the world.
- be de usu verbi. Nunc de officio verbi dicemus. (Let this be of the use of the word. Now let us also speak of the office of the word). It goes like this: I. docet, II. arguit. (1. it teaches, 2. it punishes.) Thus in the book Esdra, where one sub Dario (under Darms)
commanded the Jews to build the temple, the builders have a trowel in their right hand and a sword in the other to ward off the wicked. So, in spiritual building, one must have trowels to always stop, and to comfort and uplift the people more and more. Praeco sit potens in doctrina (Let a preacher be competent in doctrine), powerful in doctrine and sure that he can do it, so that all the world must say that the doctrine has something in it. That means to wall and to cast the net into the sea. It seldom goes out in vain, Isa. 55, 11. Although it does not comfort me today that I do not feel it, it will probably hit someone else, tomorrow it will hit me. The fishermen are not commanded to do more than cast the net; God will order the fish he wants. So we can do no more than lend our mouths.
And mended their nets.
The others mend the net; έλέγχειν, convincere contradicentes (punish the contradictors), says Paul Tit. 1, 9. There one should bare his teeth, and show the point of the sword, and bark against the wolf. There is no silence. Then it will be said, "The shepherd may feed, but he does not ward off the wolves from the sheep; item, he does not ward off the enemies from the place of refuge. It is not lacking, there will arise mobs and sects, which are hostile to the word, their splendor goes down. Then one must tell them the truth and speak: You lords, you are wrong with your church endowments, masses, fasting, and worship. You are blasphemers, and profane the precious blood of Christ, who alone is the propitiation. Therefore, because you lead the people to your false worship, there is no patience to be had with you here. If they are angry because of this, it is better to anger people than to anger our God, who can pervert body and soul (etc.). So you have heard how God wants to help the world with such small fishermen and small net of the weak simple word. That is, docere, arguere unb oppilare contradicentes (teach, punish, shut up the contradictors), convince them that they blaspheme and deny God etc. Deo gratias.
1570 L. 19. S7S. Easter Monday. W. XII. 2029. 2030. 4574
20. sermon.
On Easter Monday, afternoon.*)
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 Jesus 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 these things this day is the third day that these things have 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 that they had seen a vision of angels, saying that 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, O foolish men, 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 beginning at Moses and all the prophets, he 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 on. 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.
1 You have heard of the goodness and grace of Jesus Christ, how gentle he is toward his own when they are weak; and if they sometimes fall, let them cling to his word, and there is no need. As he says at the evening seder, "You are now all pure." First, this is comforting to a stricken conscience; second, it teaches that the outward word is to be heard with the highest reverence; third, it teaches of the kingdom of Christ that it is altogether other than a kingdom of this world, in which Christ's kingdom is life in death etc. We also want to say something about this.
- if then we have all the goods in Christ, it is profitable for us to keep them, so that
*) Held April 2, 1537. ed.
We will not get around it; just as a householder will get nowhere in the gathering of goods if he does not keep them; as Christ does here with the disciples. He admonishes them to keep what they have received from God through the Scriptures. Therefore he points them to Moses and the prophets, as Luc. 16, 29: "They have Moses and the prophets" etc. Christ wanted to impress this word on us, so that we would take it into our hearts, as if he wanted to say: "Do you read the Scriptures and the prophets daily, and cannot understand them? He does not rebuke them for the visions of angels or women, but for forgetting the Scriptures, to which the angels also point out to the disciples, as Christ does to them. So he always directs us to the Scriptures, only
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because we cannot be strong enough in the articles of faith if we want to fight them out with reason; because there is no better way to prove the articles of faith than from the Scriptures, to believe simply, to close our eyes only, and to stay with the simple word.
(3) So do the enthusiasts: they say that Christ is risen with the body, should he now be in a piece of bread? You do not have to persuade me. Rather, I will do better if I let the words go. But he says Isa. 7:9, "If ye believe not, ye abide not." Satan cannot come near me, for if I do not abide in the Scriptures.
(4) Therefore, let every man beware of departing from the word. God has no better way to bring us to faith than to put it in the Word. After that, let God see to it how it can be done, or how it is possible or not. And leave reason alone; otherwise you will be like Ario and Pope, who put the forgiveness of sin in works, not in the merit of Christ. He follows what pleases reason: in fasting, monasteries, and convents, he thinks he can obtain forgiveness of sin. But beware; if you deny one article of faith, you have broken the whole faith, like a ring in a chain, especially those which are written in faith and cling to one another.
- that authority should rule, subjects should be obedient, are not so high articles of faith; honor father and mother, do not steal etc. For one can understand them by reason. But they are not so high in harm as those in the first commandment.
Some sayings of Christ's resurrection.
(6) Secondly, let us look at some of the sayings of which Christ is speaking here. It would be a year to talk about them. Some are dark, some are publicly strong. The apostles did it in the Acts of the Apostles one after the other. And Paul and Peter from the 16th Psalm: "Preserve me, God". etc.; "You will not allow your Holy One to decay. You make known to me the way to life." These are words of a dying one.
yes, dead man, who says: I am passing away, my flesh is in the grave, but in hope my body is buried. He is dead, and yet he has hope, he shall not decay. So he must be resurrected and come forth again in his body, and he shall have his soul again before his body begins to decay. "You will make known to me" etc. He speaks how he is truly in death. But God will put him into life. Rom. 6, 9: He shall die no more, he shall meet the way to life. Third, he shall sit at the right hand of God, that is, equal to God in all things, a king with equal honor and dominion of God the Father. He shall be a right natural man, and yet neither body nor soul shall remain in death and hell, and shall sit like God. So, he is God, because God says: "I will not give my glory to anyone else". If Christ sits like him, then he is God; as the 2nd Psalm v. 7. says: "You are my son, today I have begotten you"; item of the 110th Psalm v. 4.: "The Lord has sworn and will not repent: You are a priest like Melchizedech." He was a man, but a priest like God; therefore he is God. And this one died for our sins, offered his body, which is valid as a sacrifice. See Heb. 7.
7 Christ has interpreted such a fine scripture. For where one comes from such a scripture, the death of Christ and the resurrection will slip our mind; as the Jews and Turks despise us, they want to have only one God. The rabble soon falls to reason, and begins to believe in only one God and cannot grasp Christ. This is pleasing to reason; it says, "There cannot be many gods, there need not be more than one ruler, it does not make sense that God should die and rise again. The common man falls in and soon believes it. But one must not speak with reason here, as if it were an awkward thing. We are not in a position to hear what seems strange or not, but what the Scriptures say.
- as Ps. 110, 1: "The LORD has said to my LORD" etc. The GOD says to my Lord. Let yes the Lord here
1574 L. 19, 378. 379. On Easter widvch. W. XII, 2032-2034. 1575
not be a god, but a lord; yet this is followed by, "Sit at my right hand." What do you say to being like God? You must confess that he is equal to God in power, honor and glory etc.: thus, God. Although he lets him sink and die; as it says in the 8th Psalm v. 6: "You will let him be forsaken by God for a little while"; thus the: "Thou hast set him over all his works." But he who says "all" leaves out nothing. So Christ, the strange man, must be a Lord over the angels. If he were a high creature, as Arius says, he would not be set over all the works of God. If he himself were a creature, he would not be allowed to say: Above all works, also above the angels etc. Reason says: How can a creature, a miserable man, who is barely a span long, be given so much that he should sit over all things, equal to God? I answer: Read this book, and see what God says about it. If you cannot comprehend it with your reason, give him the glory; he is able rather than you are always able to comprehend. If you do not want to believe it, then ask
God does not care much about it, he still remains true. It is only pride and arrogance that argue the articles of faith with reason.
Conclusion.
(9) I have spoken a little more fully, so that you may read the Old Testament all the more eagerly, even though you understand it well. Also listen gladly to God's word. For I like to hear the divine scriptures, the Our Father, the faith, so that I may learn to believe the mere word. For Satan seeks to tear the symbol of the divine word from our mouths. Therefore, I strive to remain a child as long as I live, so that I may hear the Lord's Prayer, the Ten Commandments and the faith. Those who are simple remain so, for it is the Scripture of God. It cannot be understood by reason. For those who are pious children like to hear the Lord's Prayer, for they do not know when God will give it to their hearts. No one should be ashamed of the children catechismi. Let's just stick to it etc.
21. sermon.
On Easter Wednesday.*)
John 21:1-14.
After that Jesus revealed himself again to the disciples at the sea near Tiberias. And he manifested himself thus. Simon Peter and Thomas, called Twin, and Nathanael, of Cana Galilee, and the sons of Zebedee, and other two of his disciples, were with him. Simon Peter saith unto them: I will go fishing. And they said unto him, We will go with thee. And they went out, and entered into the ship straightway; and that night they caught nothing. Now when it was morning, Jesus was standing on the shore, but the disciples did not know that it was Jesus. Said JEsus unto them: Children, have ye nothing to eat? They answered him, No. And he said unto them: Cast the net to the right hand of the ship, and ye shall find. So they cast, and could not draw it for the multitude of fishes. Then saith the disciple, whom Jesus loved, unto Peter, It is the Lord. When Simon Peter heard that it was the Lord, he put on his shirt (for he was naked) and threw himself into the sea. And the other disciples came in the ship (for they were not far from land, but about two hundred cubits), and drew the net with the fishes. And when they were come out on the land, they saw coals laid, and fish thereon, and bread. Says Jesus
*) Held on April 4, 1537. ed.
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ru them-. Bring here some of the fish you have caught. Simon Peter went in and drew the net on the land full of large fish, an hundred and three and fifty. And though they were so many, yet the net was not broken. Jesus said to them: Come, and keep the supper. But no one among the disciples was allowed to ask him, "Who are you? For they knew that it was the Lord. Then Jesus came and took the bread and gave it to them, and the fish were like it. This is now the third time that Jesus was revealed to his disciples after he rose from the dead.
I want to go fishing.
In this Gospel we will see two pieces: the first, of the revelation and confirmation of the resurrection of Jesus Christ; the other, of the fishing ministry of St. Peter.
- The holy places, where one can serve God inwardly, are not to be passed by; as here Peter says: "I will go fishing" and the disciples say: We also, and yet nothing etc. It seems like a forgiven speech that Peter should fish all night. But we are to learn that Christ does not abolish the ordinances that are in the world, as the monks and the devotees have done: One should serve GOD, sleeping (sneaking) into the monasteries. If this text had been properly applied, we would not have erected so many fools' works to please them. A Christian should and may stick to his craft.
If it had been wrong, Christ would have punished them for it. Christ does not tear politiam and oeconomiam (defense and nourishment); therefore you must not leave your field, cattle, mayoralty, if you want to serve Christ. Peter nevertheless remains at his trade, and waits for his wife and child as before. Christ does not leave it alone, but praises it and honors it, giving fish into the net. If the housekeeping and handicraft should not apply, he would not have given him fish for a long time. That is why I like the text. Every householder should make for himself a heart that he may be a Christian; on the other hand, to do his trade and profession, to bring up his wife and child; this should be so dear to thee that thou mayest be sure that thou pleasest God in thy profession; as thou hast a hat or veil on, so it does no harm to the Christian faith.
- antonius had a message from heaven, he would be sheer as good as a leather tanner in Alexandria, but not so yet. Antonius moves there, does not see him holiness, he makes shoe etc. Paphnutio was also
says how two married women are better than he. He asks about their life; they answer: As they are wives, they sweep, wash, are obedient, do not scold, are united. Then he also carried his judgment home. So God will say on the last day, "Who has commanded you your great plate? The servant, the maid, the shoemaker will please God more than all the clergy.
(5) So Peter, whom all craftsmen and servants should follow, does here: when he sees what is useful to his master, mucking out the stable, wiping the horses, feeding, tilling; all this shall be more precious in the sight of God than all the work of Carthusians. A maid, how can she be more blessed than to be obedient to women? She would like to jump and dance for joy. This consolation should make everyone cheerful and courageous, that is true; but those who do not believe this are we servants who hear it now. No one believes that his position pleases God, otherwise they would be better off. They would say, "I would have the ravens devour me if I did not obey my Lord; if you did not, God would punish you. This I also say to you, little disciples of the court, you shall wait for peace from your faithful counselors. But clear the wine cellar into the bag. Solomon calls it a bad house. It is safe to go in there. May the devil help you to get full one day. It's nothing but scratching and scraping in the sack. If you would serve your Lord faithfully, God would feed you well. This is what the Gospel indicates here. God wants to take care of those who remain faithful in their service, craft and counsel. Even if you get a little sore, God will not leave you; He will feed and clothe you, as He did Peter. Therefore, do to each one what he is commanded in his position. Peter did not eat all the fish, he sold some of them, so that one may also trade and sell.
1578 L. 19, 381-383. On Easter Wednesday. W. XII, 2036-2039. 1579
Now behold the blessing, in the word all good things begin. God teaches us from where we get rich, not with robbing and stealing. The greater Lord, the greater thief by the pants. Peter does not become rich in his position, though he toils all night; but "the blessing of God makes rich", not your craft and toil. Many rich people I remember have gone to ruin and become beggars. On the other hand, there are many of them who work day and night, but hardly get the bread they need. Third, another does his work leisurely and gets enough. God wants to show that he is the only one who gives food and prosperity.
God wants us to work, like Peter here, and yet wants to give nothing for the sake of work, like Petro does here. With little effort Christ put many fish in his net. I believe, from pure water he made him the fish. As from the stones and sand good wine grows, not differently, as from the stones columns, if you put a pot to it. So the wine grows from the hard wood, since no wine is not. Just as the grain grows out of the earth, where there is none: it decays, but God calls it to come forth, as Gen. 1, 11: "Let the earth spring up" etc.; see Ps. 127, 1: "Where the Lord does not build the house." It is in vain that those who rise early are weary; for Christ gives it to his lovers sleeping, they must not care for it. He gives them without work and getting up very early, as if I wanted to scratch everything, as if I am God. You will not make fish from the water, or wine from the stones, or grain from the earth for a long time. God will do it Himself; you shall reap, you shall plow, you shall take the hoe and work. Item, a woman must also work much in the house with suckling, washing, cooking, and yet cultivates nothing in the field; yet God feeds her. So, you squire, wait for your office with counsel. If you grumble that we are telling you the truth, let it stand, you will find it well. You say: We want to go back to the regiment; one must ever say what looks bad to you. Therefore
I ask you all to remain diligent in your command and position, so God will give you; just as to me, by God's grace, is the highest comfort, for I remain in my command and position to preach the Holy Scriptures.
The other article is the confirmation of Christ's resurrection, for it is hard for us to believe. Since thou canst not believe that thou art a servant, handmaid, or councilor, how wilt thou believe of Christ's resurrection?
9 Christ wanted to completely overthrow Judaism and their physical kingdom and raise up another one with his resurrection. There all the scriptures go, that Christ should rise again, and put away sin, and justify sinners. These are the highest articles to believe, for they leave nothing standing in heaven and earth; all things must finally be destroyed for the sake of Christ's kingdom. Everything must be judged by Christ. Everything is in Christ. Whoever has him has everything completely, life, peace, light, righteousness; everything is contained in the one man, everything is put under his feet. Psalm 2:8, 10: "Ask of me, and I will give you the whole world. Ye kings, chasten yourselves; be wise, fear." This can be a great king, who is allowed to take the crown from the great kings, not differently than when I deal with the disciples. If you will not do it, you will go down. In short, pay homage to him quickly, otherwise he will overthrow you all, just as the little children deal with the angels. If we have the man, we have all the good in him. If the whole world is against us, let them all perish. What is it to me that the pope is angry, and kings and princes? If I have Christ for a friend, I say, "I do not care much for the wrath of a little lord; because Christ is pleased with us, he will provide us with a kitchen and a good supply, as there were coals and fire and plenty of fish. I am a rich God; if I can provide for the soul, I will also provide for the body.
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XXX. Nine sermons
XXX.
Nine sermons
on different epistles and gospels, held in 1530 partly at Coburg during the Diet of Augsburg, partly afterwards.*)
1st Sermon.
On the first Easter holiday.)**
Marc. 16, 1-8.
And when the sabbath was past, Mary Magdalene, and Mary Jacob, and Salome, bought specimens, that they might come and baptize 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.
Dear friends, you have often heard the story of what happened on that day after Christ rose from the dead, and you know how the dear disciples of Christ and the women came to the unexpected joy, since they had no thoughts about it. This history should be emphasized in more words, although there are many of them who become wise too early and think that they can do this and similar histories quite well, and such wait and wait for something new. But, dear friends, we want to stand up as those who do not yet know, and want to say why such histories have been written.
*) First published by the Holstein theologian Johann Melchior Kraft, pastor at Husum, in 1730. - The text is reproduced in all these sermons according to Kraft's edition.
**Held at Coburg on April 17, 1530.
and what it is useful for us. It is a very bad art to know such history and to be able to talk about it, if one does not know what it is useful and serves for me and you. For all this has happened so that we may all be advised and helped by it.
(2) And this is the very reason why St. Paul preaches and praises this history in so many words, that it is a triumph and victory over sin, death, the devil, hell, and all evil; that Christ should be regarded as having not done this for his own sake, but that such histories should be taken from his benefit to the benefit of others and of all of us. For he could not have been glorified without such a resurrection, as he proved on Mount Thabor when he was glorified before his disciples. But he
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took this way before himself, so that he could serve us with it. On Good Friday, he lifted up and stepped into our person, holding such an image in front of the devil's nose, so that he would run to it.
(3) For the devil is a prince of death, that he may strangle men, and cast them into sin and hell; wherefore he is commonly called a prince of sin and a prince of death; and hath so long wrought the craft, that no man could resist him, nor escape. That is why he became very proud and brave. Then our dear Lord God came and put a morsel before him, where he should eat death, and sent Christ on earth into the flesh. But the devil did not even think of this, thinking that he would soon eat him up, and put him first into sin, so that he was condemned and judged like a blasphemer and rebel; as the title that was put over the cross also shows: he must die like a desperate, rebellious wicked man, who undertook to challenge the whole Roman Empire and to take it to himself. That is why the devil thinks he has him for sure and wanted to strangle him, as he does. Now that he has executed him, he thinks he must remain in this death forever. But what happens? Christ suddenly rises from death, and tramples the devil with sin, death and hell under his feet, and thus becomes a lord over the devil, sin and death; he does not do this by force, but has the right that even the devil himself must give him this right.
(4) Then the lovely feast of Easter begins, when the dear Christ takes the devil, sin and death, and brings them to trial, accusing the devil: Why have you judged and condemned me as a rebel, when I myself am the Son of God, the eternal righteousness? Why have you cast me into death and hell, when I am eternal life and blessedness? Against such accusations the devil can't muster anything and even has to stifle. Then it breaks out with force that the Christ, who was hung on the cross and killed, is eternal righteousness, wisdom and life. Thus, the devil has to fight for half of the law.
his rule and power even come. Before he had the right to strangle us, then he was our executioner and needed his right. But what does he want to do now? This man, Christ, has never committed any sin, and yet he has strangled him out of courage. So now God Almighty judges in this matter, and says: Devil, you have neglected your office in this man, I will take your life, you have spoiled the mouth and have loaded too much on one bite. Then the judgment comes with force, that the devil together with sin and death are subjected to Christ. This is now the praiseworthy and glorious triumph of this feast, that the devil is thus, and everything that has been against Christ, rightly awarded and subjected to Christ, that the devil sits down between two chairs, and must give back what he has ever eaten. Everything must come forth and come to life again for the sake of the one man.
5 So Job also gives a simile of the Leviathan, the great whale, Cap. 40:20: "Do you think," he says, "that you would pull out the Leviathan with a hook, and bind its tongue with ropes?" Gregory also treats this saying delicately, as if he wanted to say: "It will be much too big for you, you must have another hammer for it, this one will not do, you must have a good rifle. Nevertheless, God finished with it; he took a sharp rod and hung an earthworm on it, and threw the rod into the sea. The earthworm is now Christ, the sharp rod is his divinity; the earthworm is tied to the rod, namely, the humanity of Christ and the flesh, which deceives the devil. He thinks: Should I not be able to swallow the little earthworm? He is not aware of the sharp fishing rod and bites into it. Then Christ comes and pulls him out, and brings out with him what the devil has ever done. For it was too high, death against life, sin against grace, hell against heaven.
(6) As the devil succeeded in such a struggle, so did sin. The same also took Christ and accused him before Pilate, and the pious Christ went away.
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there. But how did it turn out? Under the same sin that was laid on Christ, there was hidden an eternal righteousness, which now clashes with the temporal sin. So guess who will win and go down in the ravine? This is certain, that the righteousness of Christ cannot perish nor be condemned; for it is an eternal righteousness, where no sin can enter. Therefore, even sin has been turned away from Christ. He lets it have its way for a while, so that it can be condemned, but it is not worth it. So he clings to himself and strangles all the sin of the world. Now, when sin clings to us, it pushes us down without any work. Why is this? Because there is not so much strength and power in us to resist it. But Christ is the man who can do it: sin cannot harm him, for he has and is eternal righteousness, to whom neither temporal sin nor anything else can do harm.
So also the unkind death happened to Christo. He met a person who was immortal. So it is a forgiven presumption and foolish action that poor Death wants to lay hold of an eternal life that cannot die. Nor has he done so and thus been deceived; indeed, he deceives himself and wants to devour eternal life. No, dear death, that would be too much. It was too much in him that he deprived us of the bodily life in paradise and brought it to us. So Christ has also clamped and subdued death in himself.
8 The devil, as I have said, was also accustomed to power and dominion; but he saw not the eternal dominion of Christ: so now he runneth upon him, and seeketh to overcome him that cannot be overcome. So now they go in one heap, devil, sin and death; and all these things the resurrection of Christ has brought to pass. That is why St. Paul praises it so gloriously. On Good Friday Christ entered into our sin and died; but now the picture becomes more comforting: there is no sin, no death, nor any wounds nor marks on Him. If then it has been my sin, my death and my devil; well, he is swallowed up; as also Isaiah says in 53 Cap. V. 4: "All
our sins are laid upon him." If they are laid on Christ, where do they remain? St. Paul answers, 1 Cor. 15:54: "Death is swallowed up in victory"; there it remains together with sin and the devil. Now look at Christ, and you will see that he sees things much differently than he saw them on the cross on the Feast of Christ. There they were all with heaps, sin, death, and devils, and laid themselves upon poor Christ: now they lie all caught and bound under his feet, that now they are all signs of eternal life, blessedness, and righteousness in Christ.
9 This is called and is the art of Christians, since Christians alone know how to deal with things. Other people can teach and say about outward life and works. But this is the right main thing, the ground, that I learn no more than to look at this Christ with my heart. It is not a matter of works here; only watch me play, and learn to know the man well in his works, that he takes your sin and mine upon himself, and needs no other weapons but his body. It is a lovely and kindly game, which no man can recover nor wipe out with words." It is also a delicious and glorious triumph that he does nothing more to it but his own body, and wages such a battle that he deprives the devil, sin and death of all their dominion.
(10) How difficult it is for us when we want to beat ourselves with sins and put them away by ourselves! The monks have thought up so many works and prayers, we have fasted, made pilgrimages and done countless other things. And all this because we would have liked to be rid of our sins. So it still hangs on us that we would like to help ourselves; but it does not. This alone is the art of watching the man Christ, so we will see that he bites the devil, sin and death, and strangles them in his blood. For he hath eternal life and righteousness; whereunto also flesh and blood and Godhead are One Christ. How then can sin and righteousness, death and life remain together? One must eat itself with the other and one must bite the other away. So then the
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Person died, yet cannot die; and the flesh is dead, yet must have life for the sake of the Godhead.
(11) This sight and appearance makes thee a Christian, and if thou believest and holdest it to be true, thou hast the righteousness and the life which he hath. For he does not do this for his own sake, but for your benefit and good. For your own good, he has captured the devil and given you his victory as your own; he could not do it for himself, and the right he has against the devil he has given to you as your own; you must not do any good works to earn it; he gives it to you. But be pious and accept the gifts in gratitude. But it is such a great work, and we are such wretched unbelieving people that we cannot grasp it nor bring it into our hearts.
(12) From all this we learn that our righteousness is not of our own merit, nor of our own covetousness, but of grace and mercy alone. For who could ever more think of such things from the Son of God? The preaching, as Paul says and experience teaches, has always been considered foolishness by the heathen and the wise of this world, and still today by the Turks; for it is a great and difficult article to hang on to.
13 Therefore this is the benefit of Christ's suffering and resurrection, that he did it not for himself but for the whole world, that he trampled underfoot the devil and my sin, which clung to him on the silent Friday, so that the devil also flees from the name of Christ. If you need such great things, he has already given them to you; do him such honor and receive it with thanksgiving.
(14) Now when sin or devils come to lay hold on thee, how wilt thou prepare thyself against them, and defend thyself? What wilt thou do to drive them from thee? So you must tell him: This resurrection of Christ has now become yours through the word, the gospel tells you that it is to be your own; so now you cannot put it in any other monstrance than your heart. Now when sin comes and accuses you, say:
You have done this and that, where will you stay? You must go to death and hell. If you are not a Christian, you will go there. For there no one can keep but a Christian, who then can answer: I have done wrong, I know that well, but to deal with sins belongs to men; Christians are not concerned, for there is only one, and his name is Christ. So come here, dear sin, and let us look at him, whether he also has sin, death, devil in him? But I understand that you will not find any in him. Know therefore, sin, death, and devils, and all things that also offend, that thou findest not right. I am not one of those who are afraid of you; for Christ, my dear Lord, gave me his triumph and victory when you were trampled to the ground inside; and it is from this same gift that I have been called a Christian, and from no other thing. My sin and death hung on his neck on silent Friday, but on Easter Day they disappeared and were swallowed up; this victory he gave me, therefore I turn nothing to you.
(15) Therefore let a Christian learn and be sure that Christ has not only done these things, but has given them to him as his own, that he may know how to put away from himself all offences; otherwise he would not be a Christian, but a foolish man, who looks at sins differently from the way they are looked at. For thou mayest see sins as thou wilt, but if thou regard them not as laid upon Christ, and as trodden under foot by Christ, and as given thee afterward, they bring nothing but anguish, terror, and destruction. Now therefore send thee in, holding it sure that Christ took thy death and sin upon Himself on Silent Friday, and afterward cometh again on Easter Day, and offereth thee a good day, saying, Look at me now, where are thy sins? Here you see no more sin, they are all gone, what will you be afraid of? In this way, this work of resurrection is given to me and to you and to all people who believe in Christ. If I do not need it in this way, then I do great injustice to my Lord Christ by letting his triumph and victory happen in this way.
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stand idle. It shall not be an idle victory; he truly wants to accomplish much with it, so that in all temptations, sins and terrors I see nothing but the joyful resurrection of Christ.
(16) Whosoever therefore can put this victory into his heart is already blessed. For come sin, evil conscience, hunger, pestilence, war, and whatever else it may be: if you are trained and equipped in the resurrection of Christ, you will soon see that such terrible images are nothing but the devil's weapons, who can never have rest. As it is now also very adventurous under the eyes. The devil wears such strange walls and armor. What will you do in such a journey, because you are sure that these are the devil's weapons? Will you first deal with them for a long time and polish them beautifully, and then let the weapons of Christ rust, so that he fought at this feast? No, by all means, but let it all go and stop, and say: I cannot deal with sins; Jesus Christ who can, I will watch how he will do to him, on him alone I will have respect, what he will do with. The same Christ lets sin hang on him and beats it away. I cannot, therefore I do not want to deal with it.
(17) If I therefore take the treasure, sin, death, the devil, and all terrors must cease. And even if it happens that at times one still feels sin and terror, as it cannot be lifted because we are in the old sack," well, it does no harm, this victory and triumph is not taken away from you. And even if you feel that your sins still weigh you down, still say, "I do not feel them; for on a quiet Friday I still saw all my sins clinging to Christ, but on Easter Day they are all gone. It usually happens in this way that a person is afraid of the judgment, even if he is innocent; nevertheless, he has the hope that he will not be harmed. So also here: sin and death can certainly frighten us; but because we know a stronger one, who rose from the dead on Easter Day, without all sin, we take
We believe in this resurrection, and that we have righteousness in sins and life in death through Christ.
(18) Now this is a strange and unheard-of sermon before the world, which no reason can comprehend or believe, that though we feel sin and death and the devil's kingdom, we shall be rid of them and be delivered from them through another who takes care of us. It is natural that he who has sinned should suffer punishment, and it is from this delusion that he has covered up Christ with the merit of our own works. That is why so many works have been done by the monks and also by the Turks today. For the whole world must conclude thus: No one pays for the other. Then the pope came up with satisfaction and repentance for sin, which is nothing else than to charge sin upon oneself. But it is not called thus. Another's righteousness shall and must do this. When my sins are upon me, they press me to the earth and drive me to despair; but the righteousness of Christ comforts, strengthens, and redeems us.
(19) It is a strange sermon, it is true; but it alone makes Christians. With my sins I have forfeited death, that is true: no good work, no good opinion, no satisfaction will help, be it what it may; there must come a foreign thing that is not mine and that I cannot have in me. So now it costs a Christian no more than the reputation with the heart; the pious Christ is now called Martinus, Peter and Magdalena; the Christ became Peter on silent Friday, who nevertheless denied him; but on Easter Day he comes forth, and says: Here is no more sin.
20 So our art is not in works, they are called whatever they want, they are small or great, evil or good, it depends only on the fact that we look at Christ and accept from him with thanksgiving what he gives us. And this is also what the figure in the 4th book of Moses Cap. 21. of the brazen serpent: there it cost health no more than reputation; otherwise nothing helped at all, they had to let their fists fall; what they wanted to tear down or do was all in vain, yes, they
1590 L. 17. S48-3S0. On the first Easter. W; XII, 20S2-20SS. 1591
made the serpents only fiercer and angrier, and made evil only worse; that was the only art, looked at the serpent of brass, without all pharmacy and medicine. It is the same with us: the fiery serpents also bite us, we feel the sin in us, and see that we are eternally lost; what shall we do to get rid of them? Nothing more than look. If I break the serpents with my fists without the Easter day, as they have taught, we will be like the Jews, who make evil worse, and where there was one sin before, there are now ten others.
(21) For thou countest it out thyself: If thou wilt put away sin, thou hast not only done wrong in sin, but also wilt take hold of Christ in his office, saying, I will be Christ. This then is to submit more than to God, which is the greatest sin. Oh, not for God's sake, but let him remain Christ, let him have his office. It is enough of the other sins that we do etc.; Christ rightly said Matth. 24, 24: "Many false prophets will come and say, I am Christ." For we ourselves, as you know, have taught and done so, and the priests and monks even to this day. When they say, Dear friends, give us your alms, and we will pray for you, fast, watch, and make you partakers of all our good works, what else do they say and do, but that they are Christ and take hold of Christ in his office? Alas, that you should set yourselves up in Christ's stead, and yet give us nothing in return but dark masses and such foolish games. Nevertheless, this still happens everywhere in the papacy; that Christ should or could do it alone, nothing will come of it.
22 Therefore, dear friends, let us pray diligently that we may remain with the Easter Day; where this happens, there is no need for all the rot and error. But if we lose it, it is over; then no error can be controlled everywhere, not even the slightest; as you see that the monks, nuns and priests had fallen into this state, and still do, that they worshiped stone and wood. Although some of them do not want to do this now, it is nevertheless true that the pope has made us much more horrible than the Turk. We have circumvented such foolishness so that it remains true: Whoever does not have the silent Friday and Easter Day does not have a good day in the year; that is, whoever does not believe that Christ suffered and rose for him is finished. For therefore we are called Christians, that we may look upon Christ, and say, Lord, thou hast taken my sin upon thee, and hast become Martinus, Peter, and Paul, and hast thus trodden down and swallowed up my sin: there shall I seek my sin, and thereunto hast thou directed me. On Friday I still see my sin, but on Easter a new man and a new hand have come into being, and no sin is seen any more; you have given me all this and said that you have overcome my sin, my death and my devil.
(23) In this way, we alone, by the grace of God, preach the benefits and customs of Christ's resurrection, as you have often heard me say. Beware of this alone, lest you think you can. I and you and all of us together have to learn from this as long as we live. God grant that we may learn well. Amen.
1592 L. 17, 350-352. On the first Easter. W. XII, 2055-2057. 1593
2nd Sermon.
On the first Easter, in the afternoon.
About the previous text.
In today's Gospel we have heard about two things: the first is how the women come to the grave; the second is how the angels spoke to them, and through their preaching the resurrection was revealed. These two pieces we will take before us this time, and deal with them as much as God gives us grace; for it would be a pity to drop such a beautiful example of the women and such a delicious sermon of the angels.
In the first place, we see in women a fine example of faith and love. And in the Gospel we are presented with a righteous type of Christian faith. The pious women, therefore, as if they were drunk, refrain from visiting the tomb, which was so guarded by the Romans that it could not have been without great danger if someone had made himself available. The governor's servants were lying there; so it was truly no joke with the Romans, they passed briefly through where they had an order, and did not joke so with the lords' commandments as we do. So now at the grave the Roman and Jewish authorities were at odds with each other, so that the grave was to be left without anointment for a short time; nevertheless, regardless of all this, the dear women go there as if they were drunk, and also carry the ointments with them quite splendidly and want to anoint him. But they must have beaten the Romans away before they could finish the job.
(3) Who then drives the pious children out blindly? No one else, but faith and love for the man who is called Christ, so that they are drowned in it. They look neither to the power of the Romans nor to the deceitfulness of the Jews. This is what faith does, it can make such a heart that pleads for nothing but Christ alone. Although it
nevertheless was not the right Christian faith. For they could neither believe nor think that Christ should rise again and become an eternal king; nevertheless, because they clung to the word, they had such faith that they loved his life; this is to be counted a child's faith, according to the faith that we should now have, because Christ rose from the dead. So we should think that there is nothing, neither in heaven nor on earth, but Christ alone. Wherever there is true faith, it occupies the heart in such a way that nothing else is seen, that where Christ is, there it is everything, and where he is not, there is nothing at all. Let the faith of these women therefore be little faith.
When we hear of the Turk, the Pope, or other misfortunes; when we feel hardship, hunger, sorrow, and the like, we let ourselves think that the world wants to become too narrow for us. Thereby we notice that we either have no faith at all, or even a weak one. Oh, we are still far from these women! They precede not only us, but all at Jerusalem, even the dear apostles. How then we see how faith is so pleasing to Christ that he alone sees how it comforts such a heart. Therefore they also have the honor of seeing him first, that one must grasp how heartily it pleases him, if one puts everything out of sight and looks at him alone. We see this before in the case of the dear Magdalene: he deals so kindly with her, and helps her to joy, after which she would never have thought. Then the guardians all had to leave the grave; they quickly reached into the Roman Empire, so that not one of them was allowed to be seen there anymore. He can do the same today, if one would only trust him. Does it seem impossible to you?
1594 L . 17, 3S2-ZS4. On the first day of Easter. W. XII, 2057-2060. 1595
It does no harm, for faith must be a drunken thought that the world despises, as if nothing would ever come of it. But don't let anything challenge you; you shall see and experience that such a thought, even if it seems foolish, shall bring the greatest comfort. That is enough of the example of these pious women; now let us also reach for the sermon of the dear angels.
Do not be dismayed etc.
The dear angels preach very well, for they are also able to do so. But the sum of their preaching is this: You are looking for Jesus in the grave, but he has now become a different man. You believe in him crucified, but we will tell you what he is now. "He is risen from the dead, and is not here." This is said as much as St. Lucas writes Cap. 24, 5. "Why seek ye him that liveth among the dead?" In this life you will not find him. "Here," that is, in death, you do not have to look for Christ; there must be other eyes, fingers, feet, which see Christ, grasp Him, or want to go to Him. I will show you the place," he says, "where it is located; but it is no longer there; it is now called: Non est hic, that is, "He not here"; as St. Paul also speaks of it to the Colossians in 3 Cap. V. 1. 2. "If ye then be risen with Christ, seek those things which are above; seek those things which are above, not those things which are on earth."
(6) This means that a Christian is finely purified and lifted out of this world, so that he no longer belongs in life, neither under the pope, nor under the emperor, nor under any creature; but since Christ is, a Christian should also be. But Christ is not here, so a Christian must not be here either. Therefore no man can put either Christ or a Christian into certain special rules. It is said: "He is not here", he has left the shells here, worldly righteousness, piety, wisdom, law and what is more, all purely undressed. You must look for him, not in the things that are found on earth; therefore you will not find him in a carthouse or otherwise in a monk's cap; you will find him
not find in your fasting, vigilance, clothes, they are vain shells. The same old habits and customs, fathers, lawyers, wise people, pious people, and what it can be more, are vain shells. It is always said: "Not here", he never puts on the shells. Therefore a Christian cannot be grasped in this, as far as he is a Christian; one should not paint a Christian, nor grasp him, for one cannot; but as Christ is over all, so is a Christian over all. Christ has overcome and forsaken all things by Himself; and for this very reason that we believe this, we are called "not here" as well as He. As St. Paul also says, "Do not seek the things that are on earth, for you have died, and your life is hidden in Christ." A very strange speech. So also here Christ separates himself from the world in the words of the angel, as St. Paul also says: "Your life is hidden"; in no box, otherwise we would probably find it, but in him who is nowhere. Our life shall be above all human wisdom, righteousness, godliness. As long as you remain in yourself, you are not pious. This means that our life is highly hidden above all our feelings, heart, eyes and mind.
(7) Then the spirits of the mob go to them, and say: Since we are above all things, and may do neither this nor that, let us do what we please, for it is one thing, and one thing helps as much as another. As the peasants did in the uproar, they tore down castles and monasteries and washed out the cellars; that was Christian freedom and Christian brothers. Neither sin nor good works are valid in the sight of Christ, therefore only let it pass freshly: so they went, the good fellows.
(8) But, beloved, let it be said unto thee, if thou canst grasp and know one thing, know and know the other also. If this does not make you a Christian, that you become a monk, pray, fast, sleep little, etc., then this will certainly not make you a Christian either, that you tear down the monasteries, despise authority, eat your fill and get drunk. Round off one with the other, because they are all down in the
1596 L. 17. 354-356. On the first Easter. W. XII. 2060-2063. 1597
world. For a Christian, whether he be a prince or a subject, a lord or a servant, a woman or a maid, is above all that is on earth; for therefore he is called a Christian, because he hangs in the Man who died and rose again, and is not here; which goes no further than into the heart and conscience. As if the dear angels wanted to say: Nothing helps from sin, neither carthauses nor masses nor fasting, but you must come to the point that you say: I believe in Christ JEsum, who rose from the dead and is not here; let a Christian stay there, and nothing else.
9th After this, if thou then hast this treasure and riches, which are above all things, go down and say, A Christian must yet also live and be with men; as St. Paul also saith Col. 3:5, "Mortify therefore your members which are of the earth." My body must have wife, child, house, clothes and food; so God does not want to destroy or abolish the worldly rule through the gospel: he wants to rule only the spirit and the heart; these are to be left unsworn with laws; and in the things that belong to it, that one may be delivered from sins, death, the devil and hell, neither emperor nor pope shall rule in them; nevertheless he lets hands and feet remain as he created them. Just as one who sits down in a foreign city must keep to the order and civil law of that city, so it must also be done here. If I now believe in Christ, I am at home in my fatherland, but in body and life I am like a sojourner; therefore I must also keep myself as other people keep themselves, do good to the world, help protect, handle and keep the common peace. There is a different nature and status; as St. Paul also says: "Being free, I was nevertheless everyone's servant, and served everyone. I have hands, feet, and a tongue, eyes, and ears, which belong to me; with these I am to be a servant, and so live that I may be useful to others as in a service.
(10) This is what the spirits of the wicked should preach, and not mix them together in this way.
seek only outward freedom: the devil taught them that, the Holy Spirit did not. We have to separate from each other; Christian freedom does not belong on earth, it belongs to the best place. I cannot serve you by believing in Christ; so you cannot see it either. It is a thing that is mine own; if thou wilt have it also, believe it also. This is the life that God alone touches, there is no going out of it. And if the emperor bids me put on a cap again or be damned, I shall not do it.
(11) It is the evil of the devil that these two things should be mixed together, as the pope and the riffraff, and indeed the whole world, are mixed together. But when one comes down among the people, there is now another life, there it is important that one behaves as the others behave. A guest does no sin if he behaves as the host wants him to, for he is not the master of the house. God wills that we should not be as idle-eyed on earth as we are in faith, but that we should have our hands full. If you are a man, a woman, a son, a daughter, a master, a servant, do what is your due. This then is called a hospitality, a hospitality justice, which dies with us. Lawyers may now act and set down, as they also do, that one should not steal, not deceive, not lie; there it goes in a different being and house; there each one also keeps to himself, and let the host be master in the house. Believe me, it is difficult to separate and divide the two kingdoms and lives, the two righteousnesses in this way: the devil cannot quite leave it alone, and in this kingdom that now exists, nothing else will be done, except that these two will be thrown into one another; for they do not know what a Christian is. They think that a Christian is one who does this or that, who keeps himself thus with eating, with drinking, with clothing, with sleeping etc. But the angel speaks differently here, he speaks badly of such things: "He is not here. So they throw it into each other, just so that they can say: I live like this, I fast like this, I pray like this, dear Lord, you would see such my deeds etc.
1598 L. 17, 356-358. On the first feast of Easter. W. XII, 2063-2065. 1599
(12) Then we must work and defend ourselves, saying, Our name is thus, Non est hic, "He is not here"; but these things, of which thou sayest and praisest, are here; the cap, the plate, the chasuble, the chasuble, the fasting, the praying, the order, the rule, are all called "here"; it is an earthly, human thing, which one stands and grasps, as one sees and grasps a wood. If it is called "here" and "is here," then, indeed, one must not look for Christ there. Dear friends, let us learn this, and let no one think that he can already do it, as there are many such people now. I am still learning and working on it, but I cannot grasp it as strongly as I would like; our flesh and the old bag are so spoiled. I have often thought that I wanted to impose on our Lord God so much preaching and writing that I have done. But if I look at it right, it is all called "Here"; so I must conclude that it does not belong before our Lord God. What one does now, one should do in obedience to God; for the forgiveness of sins one should do nothing. This is what is said of human righteousness, that each one should do what he is commanded to do and what he is called to do by God. A prince, a captain, father, mother, son and daughter, servant and maidservant are all pleasing to God, and he also wants us to do them, so far from calling it righteousness, as I have often said.
(13) Now under this righteousness is another, which is called paedagogiana, that is, a gross and childish holiness, inferior to the former, and yet also good, though it is a human and worldly righteousness, which belongs down. So now you have heard before about human righteousness, which does not stop with us when we die, and does not go with us, it has had its day here; when we die, we must have another, namely, the righteousness of Christ. Now the third is paedagogia, the discipline of children; as, in former times, young children were taken to a learned man and kept there with proper food and clothing; after that it came to be abused, and monks and priests were made of it; but all is first of all
For the sake of discipline, one should not eat and drink so much, nor dress so deliciously. This is still necessary today, because the young servants must be provided with food and clothing, otherwise nothing good will come of it. And such discipline is necessary not only for children, but also for peasants, citizens, and even for noblemen. Not because it is such a noble work, but because discipline demands that a peasant does not walk like a bourgeois, a bourgeois like a nobleman, and so on.
(14) The pope has served this purpose well, only that he, in the name of the devil, has brought such discipline and ceremonies out of the houses into the church, and has preferred them both to the secular and divine rights; as he still does today, and thinks that it is a divine service that goes far beyond the Scriptures, when a priest stretches the plates so far and thus walks in his chasuble. Oh, this is a far better and greater work than when a man or woman, servant or maid, does what she is supposed to do. But it is far from it. For there is no other service, but faith alone. So then this discipline of children is not to be a law. A householder shall have power to feed his servants one way today, and another way tomorrow. A prince shall have the power to command one thing now, another thing now, and then to change it again, as the case may be. For example, a householder has a servant and feeds him in this way, but he may be so pious that he gives him better food and drink afterwards; or he may be so wicked that he gives him less. Let no one understand this; it is up to each one's power and will. If a prince has undertaken something and does not want it to work out, he should let it go, knowing that it is not a forced thing.
(15) Some think that because we have done away with some things in the church, we have also done away with this discipline; but they do us wrong. We have not abolished it, but praise it as a good, useful thing, provided only that it be kept, that no holiness come of it. No father makes a skirt for his son,
1600 L. 17, 3S8-3K0. On Easter Monday. W. XII, 206S-2067. 1601
that he thinks he will be saved by it; just as no one eats morning soup for the sake of being saved, but for the sake of seeing that it serves for nourishment and discipline.
(16) Now this discipline and righteousness is the least of the other two, as I have said before; but it may well be profitable, that after it a man may have his people. Thus human righteousness may serve to send a man to become a Christian, though he be not yet, that he continue not in works, but be lifted up above them, and believe in Christ Jesus, that he only hath done, and hath given us afterward. Such a man is then fit for heaven, for God loves him because of his faith. After that he is also fit for the people on earth, because of his good works. Last of all, he is fit for the house and for the government, because of outward discipline. But this is to be noted, as I reported many times before, that the last two do not make a Christian.
17 The pope did the last one alone and let the others both go, so that even St. Gregory, who is supposed to be a great man, does not write anything about this feast in his homilies, he mocks badly.
I don't know what. So it has risen, they have drawn the discipline and customs from the school into the church, until at last a louder idolatry has come out of it; but it is not at all good that way. Let it be seen whether such customs and ceremonies are suitable for discipline or for the common people; if not, just knock their heads off and let them go, and let them go to the young world, so that they may afterwards become fine preachers, pastors, chancellors, schoolmasters and such useful people. What is the use of palm shooting and dirt? The angel has taught us that I should not look for Christ there, since it is called "here"; and yet the same "here" is something, and yet temporal. So it is also with child discipline. Dear, do not love it higher than God has set it; you will not find Christ anywhere, he is always higher and more secret, namely, in the word that he is risen; the same word is not "here", does not lead you there either, since it is called "here"; one does not see it and cannot see it either. This is what I want to say to your love this time, so that you may live your lives a little according to it and not become swine, and also train your people to learn to recognize Christ and to be useful and helpful to everyone. Amen.
3rd Sermon.
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 the things that are done in these days within? And he said unto them: Which? And they said unto him, That of Jesus 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.
*Held at Coburg on April 18, 153V in the afternoon. D. Red.
1602 L. 17, 360. 361. On Easter Monday. W. XII, 2667-2069. 1603
to the condemnation of death, and crucified. But we hoped that he would redeem Israel. And about all this, today is the third day that this has happened. 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, O foolish men, and slow of heart to believe all thy things which 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 on. 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.
Dear friends, you have heard three very good things from today's Gospel. The first, that the gospel holds up to us the meekness and grace of our King and Lord JESUS Christ, so that we may also have such a heart toward him, as if he were the man who would gladly forgive if one would only keep his word, even if he stumbles at times, as the dear disciples who went to Emmaus. For where the pure word abideth, there must all things be pure: as the Lord Christ himself saith, "Ye are all clean, because of the words which I have spoken unto you." But where the word is not, there neither holy things nor good works help: all is unclean, because the word is not there. Now this is a fine comforting sermon, that we do not have such a Lord standing behind us with a club, so that we must always fear that he will throw us over the head. The other piece was about the outward word, that we learn to hold it in high esteem and not to despise it, as the red spirits teach and write now. The third part was about the kingdom of Christ, that it is a strange and strange kingdom, because the dead have come to life again, contrary to all other kingdoms and orders. For in the world it is so, that when a king is dead, he has lost the kingdom and reign for his person; but this king, Christ, only really begins after his death. Now this is a thing of great need, that we may know it, that we may be saved.
We are equipped in such things, and we know in our suffering that just as Christ came to honor and glory through his suffering, so must it be with us. Now, to these three pieces let us add a little.
(2) It is not enough to preach and teach about the kingdom of Christ so that it can be understood; it is also necessary to be prepared so that it is not lost or lost. Just as it is not only this that makes a good steward, that he can acquire the property well, it is also this that he knows how to invest it well and keep it, so that it does not get wasted; otherwise he would be like a cow that gives plenty of milk, but spills it all over. So it must be here also: when we have learned the articles of faith, then we must think about it, that we grasp it exactly and become stronger in it every day. Therefore Christ punishes the disciples here, saying, "Ye sluggards etc. who believe not the prophets." Who urged Christ to suffer? Moses and the prophets. So he instructed them in the Scriptures, that they might exercise themselves in the faith, and grow stronger in it from day to day. For the Scriptures (even though the prophets call them a dead letter) testify of Christ. Just as Christ himself says: "Search the Scriptures" etc. Joh. 5, 39. For this reason we do not ask anything about the Jews, and our Lord God does not ask anything about them, because they despise His word so highly.
- we must do everything in our power to
1604 L. 17, 361-363. On Easter Monday. W. XII, 2069-2072. 1605
Know the use and custom of the Scriptures, namely, that they are a testimony of all articles of Christ, and in addition the highest testimony, which far surpasses all miraculous signs; as Christ indicates of the rich man, Luc. 16:29-31: "They have Moses and the prophets; if they believe not them, they shall truly believe much less if one arise from among the dead." The dead may deceive us, the Scriptures cannot do that. Now this is the point that urges us to hold the Scriptures in high esteem; in fact, even here he considers them to be the best testimony. As if he wanted to say: Do you read the prophets, and yet do not believe? It is true, it is paper and ink; but it is nevertheless called the most distinguished sign. So also Christ himself wants to insist more on it than on his appearance. He does not say, "Why will you not believe the women who told you that I have risen? or, "Why will you not believe the angels who testified of my resurrection? He badly points them away from himself to the Word and to the Scriptures.
4 So do the angels: they know of no stronger reason than the scriptures and the word, that he is risen from the dead. Marc. 16, 7: "Go and tell Petro and the other disciples that he will go before you into Galilee, and there you will see him, just as he told you. So he himself will not appear, unless a word has gone before; and here in the Gospel he comes to the disciples and appears to them, because they were gossiping about him. So he points us to the Scriptures everywhere. Why is this? So that you can keep the Christian faith. Because all our articles of faith are very heavy and high, which no man can grasp without the grace and inspiration of the Holy Spirit. I testify and speak of this as one who has not experienced a little; and if you want to experience it even a little, then take an article from the faith which you want, from the incarnation of Christ, from the resurrection etc., and you will receive none if you grasp it with reason. It has happened to me when I have let go of the word that I have lost God, Christ and everything together. This is how it is now: He who denies baptism
and the body and blood of Christ in the sacrament, he certainly also denies that Christ is God and man. For you calculate it, it is much easier to grasp and believe that the bread and the wine is the body and the blood of Christ, than that God, who is of course immortal, could become man. Therefore, it is nothing other than the pride of the devil, who inflates it in such a way that they make themselves believe that they can, and thus despise the Holy Scriptures and the Word of God. Nor is there an easier way to lose all articles of faith than to remember them apart from the Scriptures. If you cannot grasp what God is, even if you have grasped it, you will not be able to grasp or conceive how he who is God is hidden in a virgin's womb and is born like another man. So also the Gentiles have concluded strongly: What do you think, God, who is immortal by nature, should become a man and die? This does not rhyme. Of course it doesn't rhyme; that's why you lose it when you think of it without the word, because it's too high, it can't be grasped in my head, much less in yours.
5 Christ, our dear Lord, gives us this advice: If you want to keep these articles, so that you do not come to any harm, then stay in the word; if not, you cannot keep any of them. This is what has happened to our enthusiasts, who say gloriously, "Christ is risen from the dead and has ascended into heaven; do you think he is in a piece of bread on the altar or in a drink of wine? So they have dropped the words, and think the matter without a word. If that were true, I would be able to do it; yet they consider it great and say, as I have heard one: You will never persuade me to believe that a piece of bread is the body of Christ. Well, this is a great art; if I would let the word go, I would have done better than they; but it is written in Isaiah, "Except ye believe, ye shall not abide." Is. 7, 9. And it certainly goes like this. I have experienced it more than once that the devil cannot move me around more easily, because if
1606 L. 17, 363-368. On Easter Monday. W. XII, 2072-2074. 1607
I am not equipped with the Word. He has brought me to the point that I did not know whether there was a God or a Christ, and thus he has taken away from me what I otherwise knew with certainty. So it goes when the heart is without word and faith. And it serves thee right: wilt thou put into thy head that which he hath put into the word, which yet thou canst understand, and which is the kindest and sweetest thing in a man? Then only keep the word; and let him think according to it, whether it be possible or not. For what else is the nature of the rioters and enthusiasts, but that they preach their thoughts to us? Well, if that is valid, then I can do it. But let thou depart from thy jealousy, and let our Lord God's word go unpunished. I once heard of someone who said: I would like to know if a handful of water could make me blessed? So they think things over without the word of Christ: "Go and preach etc. He that believeth and is baptized shall be saved." They trample the words under their feet and say: "Water cannot wash the spirit. Dear, where do the words come from, from God or from reason? From reason? What do you want to insist on in things that reason cannot or may not grasp?
(6) So it happened to Ario and all the heretics, that they were smitten in their reason without the word of God; so they went away. In the same way it happened to the pope with his own, who let go of the words: "Christ died for our sins", and thought: I have sinned, so I must pay for it or do enough for it. So it goes on, badly the Scripture lost; there must follow then foundations, fairs, soul fairs and the fair. If one falls from an article of faith, however small it may be before reason, then one has lost them all, so that one no longer has any right.
(7) Our enthusiasts now, who deny the sacrament, certainly deny also the divinity of Christ and what are the articles more, though they say it with the words, they do not deny it. If one ring of the chain is broken, the whole chain is broken.
in two. But I am talking about the articles of faith, which is called the symbolum, and the scripture. I am not talking about the articles in the Regiment or other external things that are in the other table of Moses, which we can see and grasp with reason. The high articles, I say, as: I believe in God, in Jesus Christ, in the Holy Spirit, in a Christian church, and whatever they may be called; these articles, I say, are not believed by the sceptics; as Arius believed none, neither did the pope; for they are thus chained and bound together, that they either all remain together, or fall away from each other, so that none remains.
8 All this I say, my friends, that ye may be accustomed and learn to prove and defend your articles of faith by the Scriptures; as ye see that Christ doeth the same. For he has so decreed, and promised, that he who keeps the word shall abide, and not otherwise. I have experienced this. When I have dealt with the Scriptures and the word, the devil has left me at peace, for he flees the word, not unlike a fiery oven: but when he finds that the heart is empty without faith and the word, then he works his art.
(9) Now this is enough of the first part, that he instructs the disciples in the word, that it should be a certain testimony and certificate of his resurrection, for the resurrection and appearing itself. On the other hand, we also want to see the sayings about the kingdom of Christ, which Christ reports here. It would be too long, however, if we were to deal with all the sayings of Christ that are found from time to time in Moses, the prophets and the psalms. Therefore we will take only one or two for this time. First of all, we must notice that some sayings bear witness to Christ in a light and bright way; others are dark and hidden. Which of these would have been the ones that Christ held up to the disciples here, we must ask. But it seems to me that these were the ones that the apostles refer to in Actis (Acts of the Apostles), and Peter and Paul now and then in their epistles, and the epistle to the Hebrews; but especially the 16th Psalm: Conserva me
1608 L. 17, 365-388. On Easter Monday. W. XII, 2674-2077. 1609
(Preserve me) etc., which serves mightily to prove and prove the resurrection of Christ. "Therefore," he says, "my heart rejoices, and my honor is glad; my flesh also shall lie secure. For thou wilt not leave my soul in hell, nor wilt thou suffer thy saint to see corruption. Thou wilt make known unto me the way of life: before thee is fullness of joy, and sweetness of life at thy right hand for ever." These are all words of a dying or dead man. "Keep me," he says, "I am going away." And after that, further, "My flesh shall surely lie." This is a bad king. In sum, these are words from one who is dead, yet lies in such hope that he shall not decay. If these words are true (as the Psalms are all true), he must die, and yet not remain in hell, that is, he must come forth again, and before he decays he must live again. He then goes on to say: "You will make known to me the way to life"; there he boasts that he will be brought back to life. Whoever speaks in this way is in death. Nevertheless, he says, you will bring me back to life and shower me with joy; there will be joy and happiness. As Paul also boasts Rom. 6:9, "Christ died once, and dieth no more." Lastly, "In thy presence is goodness at thy right hand for ever." There he also boasts that he will sit at the right hand, like God. For to sit at the right hand means to sit like God, that he has equal power with God; this must be a transfigured man. Now this is a certain and strong testimony that the man Christ is to be a right natural man; and yet he boasts that he wants to sit at the right hand. This can neither be done nor is due to anyone but God. For God clearly says: "I will not give my glory to anyone else.
10 The other psalms agree with this one, namely the 110th Psalm v. 1: Dixit Dominus ("The Lord said: Sit at my right hand"). Item the 2nd Psalm v. 7: "You are my son, today I have begotten you." There Christ is clearly given the honor that he is true God and equal to the Father. In the 110th Psalm, v. 4, he makes the following statements
He makes him also a man: "You are a priest forever after the manner of Melchizedech. There he makes Christ an eternal priest, and yet a priest after the manner of Melchizedech, who was a man. So Christ also was a true natural man, and died for us, as his priesthood requires; wherefore he also was a priest, and offered another sacrifice than the Levites in the law.
(11) Christ told and interpreted these and other sayings to his disciples. If one now lets these go, then this is also lost and dropped immediately, that Christ is God. For this will soon be concluded: Do you also think that there is more than One God? Therefore the Turks and the Jews cannot bear the name of Christ, and call us bad idolatrae, that is, people who worship a god but an idol. For, they say, there is only One World: so there must be only One God. And I will tell you, if we are not well armed against this, it would be easy for us all to become Turks. For it truly appears that there is only one God, and it is not fitting that Christ should be God as well as the one God. So let us be our Lord's master according to reason, and teach him what rhymes and what does not rhyme. If it does not rhyme, ei. Dear, put out the article. So also, it does not rhyme that one waters the children with the baptismal water: thwart the article. With this manner we wanted to establish a true faith. Thus the Turk has made all articles to be grasped; as our enthusiasts also do with the sacrament, and say: It is strange that in the bread there should be Christ's flesh, and in the wine Christ's blood. Well, dear, where are we then? According to reason, we are as wise in these matters as a cow; if it were true, I would be better able than you. We are not in a tabernacle here; we are in the Christian church, where we must believe: not what reason thinks right, or what pleases me or you, but what the Scriptures tell us. Who will be against it when the Scripture says: "The Lord said to my Lord"? There you see
1610 L. 17, 368-370. On Easter Monday. W. XU, 2077-2079. 1611
you clearly and brightly that he speaks of two who are God. And let the word "Lord" not be God, nevertheless it follows: "Sit at my right hand. God speaks of another who sits like him on his throne and is an heir to the kingdom; and even if I want to gloss over the first word "Lord," I am not sorry for the other. So also in the 8th Psalm he says: "What is the Son of Man, that you remember him, and that you look upon him? Thou wilt make him a little lacking in God"; and soon after follows: "But with honors and ornaments shalt thou crown him." The man who thus suffered "thou hast made lord over the works of thy hands," takes nothing away from the fact that the Christ is lord over all that God has created, over us and over the angels. Now, over the angels there is nothing but God: so Christ must also be God; otherwise he would also have to be counted among the works of his hands. So now he wants to say that he is as high in glory as GOD himself; for above and apart from all creatures GOD alone is. This is a strong, powerful text.
012 If therefore one abide by the word, the devil is nowhere to be seen; but as soon as one comes from the word, and the thoughts come that one knows what God is, what a man is, then one is already caught; for one is not at home there, he is in the devil's tabernacles. But if a man stands according to the word and says, "How this or that is possible, I am not to know, nor am I commanded to reveal it; I only open the book and see what he says about it, the rest I am not to know. So one can stay with the pure word and faith. But those who do not have enough of the sacrament must worry about how bread and a body and God rhyme together, as the Jews also do. For it is a foolish sermon that God should lie in a virgin's arms, in her breasts. But, dear one, will you not believe it, who asks for it?
13 Therefore, my friends, I have told you all these things this time, so that you may understand them.
Learn the word of God diligently, and do not think that you can. If any man know how to read, let him take before him in the morning a psalm, or any other chapter of the Scriptures, and let him study a while. When I get up in the morning, I pray with the children the Ten Commandments, the Faith, the Lord's Prayer, and a psalm of some kind. I do this only because I want to keep myself with it, and I don't want to let the flour grow on it, so that I can do it. The devil is a much greater rogue than you think; you don't yet know him, what a fellow he is, and how you are such a desperate knave. He truly dares to make you weary and thus take you away from the word; that is where he wants to go out. Therefore, there is no position that pleases me so much, nor would I rather accept one than to be a schoolmaster, so that I would force myself to believe the Ten Commandments and pray the Lord's Prayer, so that the devil would not make me so frustrated.
For this reason I have taken this sermon before me, for the simple ones, so that they could learn the Catechism and say: here is this article, there is that article: I believe in God etc. These are the right high articles, and are so placed that one can learn them. Those who think that they can already do it: in the name of God, let them go. But the devout hear the Scriptures, learn the Lord's Prayer and the faith, and say that they cannot learn them sufficiently. It is not in vain that Christ says in the Gospel, "O you who are slow of heart"; and yet he says to those who are burning with devotion. Where will we be? We will be as cold as ice against them. The devil leaves the others, who despise it, alone, but he would like to make us, who desire to keep it, weary. So he has moved the pope, the Turk, the enthusiasts around. But, dear friends, let no one be ashamed of the Lord's Prayer, the Ten Commandments and the faith. Let us stay with the children, and we will certainly not be lost. God help us, amen.
1612 L. 17. 422. 423. On the thirteenth Sunday after Trinity. W. XII, 2080-2082. 1613
4th Sermon.
In the week of the thirteenth Sunday after Trinity.*)
Luc. 10, 23-37.
And he turned to his disciples, and said in particular, Blessed are the eyes which see that ye see. For I say unto you, That many prophets and kings would see that ye see, and have not seen; and would hear that ye hear, and have not heard. And, behold, a certain scribe stood up, and tempted him, saying, Master, what must I do to inherit eternal life? And he said unto him, How is it written in the law? how readest thou? And he answered and said, Thou shalt love thy Lord God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself. And he said unto him, Thou hast answered right: do this, and thou shalt live. But he, desiring to justify himself, said unto JEsu, Who then is my neighbor? Then answered JEsus, and said, There was a certain man that went down from Jerusalem to Jericho, and fell among the murderers: and they stripped him, and smote him, and departed, leaving him half dead. And it came to pass about this time, that a priest went down that same street; and when he saw him, he passed by. A Levite came to the same place and saw him, and he passed by. And a certain Samaritan journeyed, and came thither: and when he saw him, he lamented him, and went to him, and bound up his wounds, and poured oil and wine into them, and lifted him up upon his beast, and brought him to the inn, and nursed him. The next day he traveled and took out two pennies and gave them to the innkeeper, saying to him, "Take care of him, and if you give any more, I will pay you when I come back. Which of these three do you think was the closest to the one who fell among the murderers? And he said, He that shewed mercy on him. Then said JESUS unto him, Go thy way, and do likewise.
(1) Because there is no special gospel for this day, we will borrow a piece that was preached on the next Sunday, and speak of it as much as God gives us grace. But ye have heard that Christ saith, Blessed are the eyes which see that ye see: for I say unto you, That many prophets and kings would see that ye see, and have not seen; and would hear that ye hear, and have not heard" etc.
(2) These words, as they read, may be regarded as if there were not much great art in them, so that one might learn something from them. As it is with all the words and works of God, that they have no reputation, as if they were beautiful and powerful works and words; for it does not show off, nor does it present itself as another thing in the world, but enters in plainly, and thus hides itself completely, as if there were nothing behind it. And
*) Held in Coburg after September 11, 1530.
That is why he wants to entice people to think about it. Otherwise, if he poured it out in a heap, we would soon be full and think we had it all. But because he pretends to be so short, simple and bad, we are otherwise curious and forward, and then we become lascivious and get into thinking; and then the words feed and satisfy the heart well. So now we see that Christ has provoked his disciples here and all of us, so that they and we may well and diligently meditate on these things.
(3) The same reflection helps us to come to this point at last, and to grasp and be able to grasp things with certainty. For this is the nature of our Christian doctrine, that it should be grasped with certainty, that each one should think and believe it: Well, the doctrine is right and certain, it cannot fail. But he who comes to think, and wavers with himself, Dear, thinkest thou that it is true? etc. Such a heart never makes a true Christian. For it goes along in doubt, thinking that it is very sure and certain of the matter.
1614 L. 17, 423-425. On the thirteenth Sunday after Trinity. W. XII, 2082-2084. 1615
it can do everything. Hence it is that the same people judge and judge so sacrilegiously of all things, even though they do not understand them at all, and remain mere washers; nothing more comes of it. For when they read the Scriptures or hear the sermon, they do it only so that they can and know how to wash from it; then they go and think they are sure of the matter, and persuade themselves that they have a firm strong faith. But the same faith is much more dangerous than if he had never heard or learned anything about it.
(4) Therefore I also would that the word "faith" were not so common, or in its proper sense or usage, that it were called faith, that one is quite sure and undoubted of a thing. For he who thus walks along, that he lets himself think that he believes and knows all the arts, is in a more annual state than one who knows nothing at all about them. Cause, who knows nothing at all about it, he can strike and speak in himself: You have never heard the teaching, nor do you know anything about it; dear, hear it once, what it is after all; so it may happen that he will grasp it well. But his conceit prevents him from thinking that he has already grasped it and even knows it; and so he goes along and lets it be, and does not worry much about it.
5 This is what Christ means here, when he says: "Blessed are the eyes that see, and the ears that hear. As if he wanted to say: It is a great thing that you have seen and heard. Oh, who only would have such ears and eyes to see and hear it aright, and be quite sure of the things. That is why the Scripture calls faith emunah in Hebrew, and Paul plerophoria, that a heart may be completely sure and have no doubt about the word.
(6) The Holy Spirit belongs to this, and so he judges the hearts, as the Psalm also confesses, Ps. 51:12: "Create in me, O God, a clean heart, and renew a certain spirit within me." *) Alas, says he, I would
*) Among so much work that Luther did at Coburg at that time was: also the one so he worked on the revision of the
We like to have a spirit that neither doubted nor wavered, that could freely say: I know nothing of which I am certain, but of your word alone. Then he freely confesses that faith is not a delusion, which grows in our heart in itself; for he says: "Create thou in me", thou must give it to me, I will not conceive it myself.
(7) This is also true of contestation. For as soon as one is uncertain of his things, it is impossible that he should not err and do wrong. Again, when the heart is certain, it is impossible for anyone to sin or do wrong. As an example, if a husband or wife can conclude this about himself with certainty: I believe and am undoubted that God has given me to my husband for a wife, to my wife for a husband, the sun and the moon must bear witness to this, and there is no creature that could say otherwise. If then the heart is certain, you must not worry that the same husband will become an adulterer or that she will become a prostitute; for the heart can soon conclude against all evil desire and thoughts: This is not your wife, therefore let her be content. So the same faith drives and prevents that one can do nothing wrong. It is the same with servants and maidservants: the servant can certainly say, "I am the servant of the Lord. God himself says: Hans, you are the servant of the Lord; and all the angels say: Yes, it is true. If the heart is so finely sure, it will teach him afterwards how he should serve his master and be faithful. For it is impossible for the heart to allow any unfaithfulness to come into it, if it is so certain of its profession, and the servant so idolizes himself, as St. Paul teaches Eph. 3:19: "That you may be filled with all the fullness of God," so that one may be filled with God.
8 Otherwise, if a man's heart is not so sure, and if he is not so godly that he does not think that he is sure of what he is doing before God, he will go and do as he pleases, without all seriousness and diligence, and with an evil conscience. Therefore, when a woman becomes an adulteress, when a servant becomes an adulteress to his
The first version of Ps. 51, 12. 1524 reads: "Schaffe my GOtt eyn reyn Herz, und ernewe ynn me eynen willing Gehst.
1616 L. 17, 42L-427. on the thirteenth Sunday after Trinity. W. XII, 2084-2087. 1617
If a servant does not serve his master diligently, it is a sure sign that there is no faith in his heart, but only a bad and uncertain delusion. For if it were true faith, she would not break the marriage, and the servant would serve his master with other diligence. As St. John also says 1 John 3:9: "He that is born of God doth not sin; for his seed remaineth with him, and cannot sin: for he is born of God." Therefore we see that all sins must flow from unbelief; and this is the first, that one does not certainly believe and believe that he is a husband, she a wife, a servant, a maidservant, a son, a daughter, after that he falls to doing what he wants, and even lives in sins.
(9) It was the same with dear Eve; the devil did not say to her, Eve, eat the apple, but took hold of her heart and made it waver at first: Do you think that God has forbidden to eat from the tree? If she had been sure and strong in faith, she would have answered him thus: Your words do not concern me, for I know very well that I should not eat of the tree, as God and all creatures, heaven and earth, have said. But she did not do so, and began to waver at first, saying, "If we eat of it, we shall die." "We shall die," she said, as if she did not know it to be true, and could only wash of it, dear Eve. But if it had been a true faith, she would not have doubted it, but would have freely resisted the devil's suggestion. Therefore we see clearly how such faith, which she had at that time, was a two-fold unbelief; for she thus falls away and loses the right faith. Cause, there was an uncertain heart, which doubted the word; therefore there was no stopping her, she had to fall.
(10) So we see that it is impossible for a wrong to happen, but if it does, it is the fault of unbelief. For I suppose that one would be hasty, and let out a curse, or otherwise do wrong; dear God, how should one do to him? A man is soon hasty and overawed. But here sin does not have to be sin; cause such things happen to him unawares, and before he can be
it has already happened. If he had known that it would happen this way, he would have left it alone. This, then, is peccatum ignorantiae (an ignorant sin). Sins have no need, nor do they do any harm; for they do not think that they would do it if it were a sin, but ask our Lord God daily to keep them from sin, and to keep them in the state in which they are. If they are then overtaken by sin, there is no need, it goes away with the Lord's Prayer.
(11) With these words our dear Lord Christ wants to teach us the right faith, so that we have a certain heart that does not waver, and stands firm on what God speaks, creates and does, so that it is true, certain and unchanging. Hence it flows that St. Paul praises his ministry and preaching thus: "Paul, a servant of Jesus Christ, called to be an apostle" etc.; item, a "doctor of the Gentiles"; item: "If an angel came from heaven and preached another gospel, let him be banished. So he boasts everywhere that one might think him a proud man; and especially when he praises and extols his gospel, he speaks of the matter in no other way than as if he alone were wise and prudent, and no one else could do anything; so that a carnal man, when he reads or hears such things, might well say, "He speaks like a mad man. But why does he do this? Because he would like to draw people to it and make them accustomed to it, so that they could say they were sure of it. And this is the very reason why he urges and insists everywhere that they should learn plerophoriam, that is, to have a certain heart; as he says in clear words to the Romans in 14 Cap. V. 5: "Let every man be sure of his own mind",*) that is, let him not waver, let him do what he will. As soon as one falters, his faith is already gone, even though he can still wash it off with his tongue.
(12) Faith has not been taught or preached in this way before; therefore I said before that I did not want the word "faith" to be so vile, or to be used in this way.
*) This is Luther's very first version from 1522; the current version was published in 1534. Cf. Erl. A. 17. 427. ed.
1618 L. 17, 427-429. on the thirteenth Sunday after Trinity. W. XII, 2087-2089. 1619
In its right interpretation, it would mean as much as a firm and certain heart. The Sophists have washed much of it, as I also did when I was still a Sophist; but we have not understood it ourselves. The epistle to the Hebrews Cap. 11, 1. calls faith hypostasin, that is, a certain reason, an undoubted confidence, that one can say: You are father, mother, son, daughter, servant, handmaid. Do you also think that you say it?
Therefore, my dear, try it once and play with your heart, ask yourself whether you think it is certain that you are a Christian, father, mother, servant, maid, etc. then you will find how far you still lack that you yourself do not think it is certain and true. Dear, it is not such an art that can be learned at once. I am now an old doctor, have preached, written and read much about it, and still cannot do it. I cannot get anywhere with it; if I have learned a good bit today, tomorrow it may well come that I forget it again. This is what our dear flesh and blood does; it cannot crawl and hide so deeply into the word that it wants to die and perish, as it should and must. The old skin pulls us so heavily behind it, as a centner of lead, that we should only not come to the certain defiance, but sleep and snore, and thus go along in half a faith and doubt, so that one does not rightly open the eyes and see, and also does not rightly hear with the ears, as Christ demands and wants it with these words. And this is now the first defect, that we cannot come to the certain heart, namely our own flesh and blood.
14 Secondly, it also has the defect that the devil gets in the way everywhere, so that one should not come to certainty. That is why, when you have grasped a thing today, tomorrow you will no longer know anything about it. In addition, evil desire and thoughts strike, anger, hatred, envy, fornication etc. After that the example and the great trouble in the world helps, with which the faith must also fight, so that one thinks with himself: "Well, shall I alone do this?
and the whole world, Turk, Pope, kings and princes believe nothing? Dear, how if you were wrong and they were right? So the heart begins to waver and wants to conclude with itself: "Well, my dear, you do not have to condemn the whole world, who knows? Do you also think that our Lord God wants to condemn the whole world for the sake of three or four Christians? As the sophists now also make themselves known with such venomous requests. Do you think, they say, that all our ancestors are damned who did not believe as you now teach?
(15) With the devil and the example faith must engage and strive; then it is an art to stop up the ears and eyes, and to put into the ears and eyes that which is neither heard nor seen, and to say, It is true, Turk, pope, kings, and princes are great: but I know one greater; and if there were yet three worlds full of Turks, and three full of popes, what would it be to reckon against God? From this you can conclude finely: Well, this says the Turk and the priest; but this says God: so I know, if there are many innumerable men, here are many innumerable angels; and the multitude on earth is nothing to be reckoned against those, heaven is full, full of angels, who all say that you are a Christian; so says God Himself. What is the world now? I believe nothing of the Turk and the pope, I must have one who is greater than Turk, pope, emperor and king. With such thoughts the word becomes great, strong and powerful, when one sees who he is who has spoken it, and the other part, Turk, Pope, whoever they are, who oppose it, become like sticks, so that the heart no longer sees either Turk or Pope, and despises all their power, which they use against the word.
(16) In this way one must think and speak of all the other articles of faith; and then one becomes a Christian only when the heart can conclude that it is thus certain that it is God's word. When one has this, the heart lifts up and says: Is this the word of God or an article of faith? Well, whatever speaks against it, let it be the word of God.
1620 L. 17. 42S-43I. On the thirteenth Sunday after Trinity. W. XII. 2089-2092. 1621
Turk, emperor or pope, I act as if I did not hear it. So then the word of God becomes such a cry that no bell, no box, nor thunder sounds so mightily and powerfully. If one then says of Mahomet, the heart says: I know nothing of Mahomet. If one says, "Do we want to condemn all the dead?" the heart says, "I know nothing about them. Henceforth, I believe in Him, and know only of Him who is immeasurable and infinite in relation to heaven and earth. So then a word that God speaks is greater and brighter than ten or twenty suns. This is what a true Christian is called when he is certain in his heart that God says this, and believes that he is who he is among men in the sight of God; but whatever is opposed to this must be fought with and beaten, and thus be conquered, for faith cannot be defeated.
(17) For this reason also the Scripture gives faith the title of changing the heart and making a man new. No work can make a man different from what he is; only faith can and does. A man may take off his red coat and put on a black cap, but nevertheless the rogue in the black cap still walks along, who walked before in the red coat. So the rogue who ate fish under the papacy now eats meat; this does not change a man; only the piece does: that I believe and consider it certain that Christ died for me; and would leave life and limb, neck and stocking, where they would take it from me. After that, faith makes a different person, one who no longer struggles and drives as he did before. Faith certainly brings this with it, and if not, then it is a certain indication that it is not a true faith.
(18) Furthermore, just as faith changes man and makes him new, so it also makes him constant in suffering and the cross, which certainly follows faith immediately. For as soon as the devil sees that he can do nothing with our flesh and blood, then with the evil examples, and finally also with his fiery poisonous arrows, which he shoots into the heart, he takes hold by force.
We must not only fight to remain steadfast, but also suffer the violence and iniquities they inflict on us. If then the heart is pure and sure, these are the first thoughts: Is it also the word of God that you must now suffer? As soon as heaven and earth are full of yes, all creatures bear witness and say, "Yes, it is God's word. As soon as the heart is so sure that it is the word of God and that the cause is that of our Lord God, it is undaunted and says, "Well then, let them all ride in in the name of the devil, who are so opposed, and let hell be poured out at once; I do not care; I would like to see whether they will devour our Lord God in this way. God says that this is His word: if this is certain, then I have comfort and strength enough; if I suffer a little because of it, it does no harm, God can and will make it all work out for the best.
(19) Therefore a believing heart that is sure of the matter is quite fearless. But if the heart is not truly believing and certain of the matter, it goes about with the thoughts: Who knows how it will turn out? Pope, emperor and princes are powerful etc. So it is quite right that one should trouble oneself with one attack over the other, and yet no one helps, indeed, one only gets worse. Cause, I have fallen from faith, that I do not believe that God's word is. Then one begins to sleep and to snore, so that one dreams, "I will do so and so to him," and yet nothing is done. A believing heart does not do this; it says badly, "I certainly believe that it is the cause and word of our Lord God. If it is certainly his cause, then what do I care, even if they jam me and push me; let it go, it will be well advised. Because it is God's word, I will gladly look upon him who wants to overthrow it. If I believe the word, then it should and must go out, as the word tells me, and should immediately heaven and earth go to ruins. Turk, pope, kings and princes, even the devil himself are all under God and God has them in his hand. If this is certain, then he only cares about a sour reputation, then they will all fall away.
1622 L. i7. 4S1-4S4. On the thirteenth Sunday after Trinity. W. xn, 2092-2094. 1623
(20) From this kind of faith the sayings of St. Paul have been flowing again and again, when he says Rom. 5:5: "Hope does not put to shame"; item 1 Cor. 10:13: "God is faithful, who will not let you be tempted beyond your ability, but will make the temptation come to an end so that you can bear it. This must also be true. It seems to us, because the sophists and the bishops are now so angry, that it will be too difficult for us. But listen to what St. Paul says about it, who says: "God will temper and mix the temptation so that it will not be vain lead. If it becomes too heavy, he must make it lighter; on the other hand, he must also help it out. For St. Paul means two things here: first, that our dear Lord God will help us in the midst of temptation; and second, that there should be an end to it, that we should not remain in it; for this is a faithful God.
21 So did he also with the children of Israel; who had to bear the cross, that their children were strangled, and they weighed them down with great hard labor, and made them servants, that they bore very hard; and our Lord God also helped them to bear it confidently, that yet they never fell from God to Pharaoh and to the Egyptians; at the last also he came and took them out, and said: I will make an end and an end; and he did it abundantly, that they came unharmed from their enemies, and took the treasure of Egypt with them, and saw their enemies drowned before their eyes.
22 Our priests will fare the same way; they have pressed us for a long time (and our dear old father, the Elector, who has a broad back, must now carry it all). Unless it is a matter that there is no God in heaven, or his word is a lie and not true, then they must come to the Red Sea. For there is neither repentance nor contrition, and they run straightway, not against this prince or that prince, they run against Him who is called Dominus (HER) of hosts. The same says, "The matter is mine; they know it themselves, and the Scriptures testify against them, which they have as well as we; how can it be otherwise to them, since they run straight against God, not against us? How they will succeed, they shall know in a little while; as Pharaoh did.
also had to experience, rather he also could not believe.
(23) This is what happened to the Jews: they wanted to tear Christ down from heaven, calling him a rebel, a seducer and a heretic, just as they are doing to us now; there was no saving nor defending. The fine, delicious sermons were of no avail; the great, mighty miracles that Christ and the apostles performed after him were of no avail either, until our Lord God helped the pious Christ and his apostles away; then he dealt with the Jews and the holy city of Jerusalem in such a way that not one stone was left upon another.
(24) So it must be with them now, who so wantonly go against the holy word; and such examples are very comforting to us. But let us work toward this, not as we come out of the cross, but that we may make our hearts firm and sure, that we may say: This is the word of God, that Christ Jesus suffered death for me and my sin, and so redeemed me, and I will stand and persevere. So let us also be accustomed to a right and certain faith, and let every man go into his closet, or where he is alone, and examine himself, whether he believes with certainty. If he feels, as he must feel, that he is still weak and low, then he kneels down finely and asks our Lord God for mercy, and says: "Oh, dear Father, you have given me life and your divine word with it; dear Father, press on, and give me also a certain spirit and firm faith in your word; then God will certainly hear you. Then you will be pious, and can do no evil; for you believe that it is certainly true that Christ suffered for you and redeemed you; therefore you can say: Christ has taken my sin upon himself, so I have it no more, because he has it; he has taken it out of my heart and conscience. Then I had a register, and on it was written: Thou hast been an adulterer, a murderer, a thief etc. But because I have the word: Christ hath taken my sin upon himself, my sin shall not be found in any register or book, neither in heaven, nor in earth; they are committed to the Son
1624 L. 17, 434-436. on the thirteenth Sunday after Trinity. W. XU. 2095-2097. 1625
God's written, there I shall see them, and nowhere else.
025 Whosoever therefore shall speak and believe these things, he shall not be afraid of any sin. Though the devil reproach him, saying, Thou hast sinned here and there, he may answer: But, devil, what sayest thou to this, that the sins which thou reproachest me with are not mine? for I believe in the word of Jesus Christ, who hath taken away all my sins, and died for me. With the saying I make a line through the register, therein my sins are written. If I have sinned and done wrong here and there, I will never do so, whether God wills it or not. But that I should despair? Not yet. So one can comfort oneself with the word, if one believes it. But if one does not believe him, he beats himself with his sins, and the longer he does, the worse he gets, and he goes on and on in doubt, and never comes so far that a man examines himself and tests whether he thinks it is certain that Christ died for him.
(26) This then is the art of Christians, that they may believe the word, and have certain hearts toward God; this alone is called a right faith. But if you promise something to someone and keep it, and someone else promises it to you again, that is not faith. Faith must stand only on that: God has said that your sins are forgiven you through Christ. Then further: God has said that you are a wife's husband and you are a husband's wife, son, daughter, servant, maid, God and all the angels call me the Lord's servant etc. So if a man is able to do three things, he will go in a good way, and he will know that he is doing God a favor by serving his master faithfully; he will swing oats, or go into the field, or do anything else he wants. You must not compare these little works to any Carthusian, priest or order, for they are far, far above all orders and works of men. Those who understand this become fine men, who are well satisfied in their position, and do all things seriously, not badly in the wind, as everyone else does.
does. So also a woman in the house, when she walks along in the sense: All the angels and God Himself must say that I am a husband's wife; everything that the woman does as a wife, these are vain, delicious, good works, and she can also boast that all her works are pleasing to God, even though she cannot earn heaven with them. This is such a fine, delicious, unspeakable gift, that even if the holy Gospel teaches nothing else but this, it should still be held cheaply, highly and worthily. But now it also teaches us that we are also well with God, and says to us: "Hear and believe, your sins are all forgiven you; so that it also brings us into that life, because we are still among the people.
(27) After that, when the devil comes with his arrows and wants to disgrace our lives, we can defend ourselves so that we can say to him, "Devil, have you not heard my lesson that Christ has paid enough for all my sins with his suffering? God has told me this through his word; I believe him, he will not lie to me. So the devil must leave you in disgrace, for he cannot harm you.
28 It was soon said, but it is necessary to be sure. Therefore let every man think that he is still a student of this high and excellent art. For there is no more dangerous unbelief than that which is adorned with half faith. For it is impossible for man to come to a true faith after that; the devilish conceit lies in his way, that he can already do it. That is why Christ says here: "Blessed are they which hear that ye hear, and see that ye see." He knows well, the pious Lord, that we are in need of it, and that we always have to press on and teach until we become certain.
(29) And what harm is it that a manservant or a maidservant, master or mistress, when they rise in the morning, should hold a secret conversation with themselves, that a manservant should say finely to himself, Art thou the master's manservant also? a maidservant, Art thou the wife's maidservant? Yes, I am. Do you also believe it and think it is certain, and that must be the case?
1626 L. 17, 436. 437. on the twenty-first Sunday after Trinity. W. XII, 2097-2099. 1627
God Himself and all His angels testify to me? After that, someone could go about his work in a cheerful manner, singing some German psalm or other song, and then it would come to him all the more quickly throughout the day what he had in mind.
(30) Then he would ask himself, "Dear man, are you also a Christian? Are you sure that Christ died and suffered for you? If you are sure, then
Faith will taste good in your heart. But if you are not sure, it is only a foam on the gun. But if you earnestly ask our Lord God for it, he has given you the word that he will also press it into your heart so that you will believe it. We all want to learn the art, which God the Father, the Son and the Holy Spirit grant us. Amen.
5. sermon.
On the twenty-first Sunday after Trinity.*)
Eph. 6, 10-17.
Finally, my brothers, be strong in the Lord and in the power of his might. Put on the armor of God, that you may be able to stand against the cunning attempts of the devil. For we do not have to contend with flesh and blood, but with princes and mighty men, namely with the lords of the world who rule in the darkness of this world, with the evil spirits under heaven. For this reason, take up the armor of God, so that you may resist in the evil day, and bring everything to a good end, and keep the field. Stand therefore, girding your loins with truth, and clothed with the canker of righteousness, and booted in legs, as ready to press the gospel of peace, that ye may be prepared. Above all, take hold of the shield of faith, with which you can quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.
Since it is thus ordered that the epistle be preached in the afternoon, I will also leave it at that, as much as I can; for I am a stopgap, and am neither a pastor nor a preacher. Now that the time gives us the opportunity to do this, and this epistle is arranged for this Sunday, let us also say a little about it. And I wonder why it has been arranged in this way, because it is a sharp, high epistle, and concerns faith and high doctrine. It would be better to preach the Ten Commandments: but yet this epistle must be preached for the sake of many; for it shows the right fight of faith.
- before this text St. Paul taught,
*Held at Wittenberg, November 6, 1530.
D. Red.
how Christians should believe and live Christianly, and has instructed all estates what each one should or should not do. Then he speaks: You now have the word and the faith, and now know what each one should do in his state: now you must see that you keep to it. And do it as a pious, right captain of the field, who preaches to his soldiers, who are placed in battle order. If ye will keep this Christ, saith he, to the Lord, and persevere in his doctrine, be ye armed; "for we have not flesh and blood to fight with." etc.
3 Therefore it is not enough to preach to Christians what they should believe and do, but they must also be warned against those who are contrary to them, lest they lose faith. Like a servant,
1628 L. 17, 437-139. On the twenty-first Sunday after Trinity. W. LH, 2099-2102. 1629
If he knows the doctrine of Christ and has learned what is his office, that he should be obedient to his master and do with all diligence what his master has commanded him to do, he will now be troubled by the devil. For he will soon come to this place, and soon to another, where one preaches like this and the other. Item, poisonous enviers will blow in his ears: Why do you serve the Lord? You can have it better. It is the same in all the other classes. As with a preacher, if he will wait for his office, the devil gives him false ideas, that he may cause a cult; or he makes him impatient, that he should depart from his office. So, a husband, wife, son, daughter etc. will each have their challenge in the doctrine they have heard; afterward they will also be challenged outwardly, that they should say: I let my husband have a good year; he is meager and a stingy man. So one wife deceives another from her office, and one says to another: Thy husband maketh thee no clothes etc. Summa, the doctrine must have contestation. Therefore it is not enough that you know that one must obey God above all things and believe him; after that one must also obey parents, masters, wives, item, princes: but people also want to be admonished that they stick to it: Non minor est virtus, quam quaerere, parta tueri: A householder not only needs to acquire goods and money, but if he knows the art, he must also learn to keep it safe and keep it in guard, lest it be taken from him and profaned. These two virtues belong together. It is not enough what thou shalt believe or do; but thou must also see how thou shalt keep it, lest the devil take thy word, and a poisonous mouth lead thee away from thy office. Item, your own flesh makes you rebellious and disobedient. Therefore I say, See thou be not deceived by the devil, or by a vile mouth, or by thy corrupt flesh.
4 For this reason St. Paul says, "You know how you ought to believe and what you ought to do; watch therefore and be careful, for you will have those who entice and tempt you.
lead. "Be strong," saith he, "that is, hold fast that which ye have received, remembering that ye stand fast in it. If thou be a preacher, a citizen, a servant, etc., let every man look to his office (mine is to preach purely and loudly), and sleep not, lest a devil come behind him, or a devil hinder the word, that he should not do his office aright; for the devil sleepeth not, as the apostle saith. So, if you are a woman or a maid, one will come and say, "This is what your husband does to you, or your wife, how can you do it? Then thou shalt straightway be displeased, and say, Before I would suffer this, I would sooner depart to the country. Item, your own flesh will say to you: My lord has ordered me to carry out the dung in the bad weather; I want to go to the beer. But follow not thou thy flesh and blood, nor vain mouths; but hold thy peace, prepare thyself in the word, and think, I am a servant, it behooveth me to do this. That is, to "stand fast in the Lord," that every man may know in what state he is, that he may have temptation. I give rough examples of servants and maids. If you want to believe in Christ and have him as your Lord, you must be faithful and know that you have his body given for you. Here your faith must remain in the teaching that your Lord has given you. Then in your profession hold fast and be strong "in the Lord," that is, hold fast to the doctrine which you have from the Lord, saying, I sit not in the Lord's bosom, but I must do what he hath commanded me.
5 But how necessary this admonition is, you will hear hereafter. For the world, the devil, and our flesh are against us etc. Otherwise St. Paul would have said badly, with simple words: Every man do what he ought to do. But now he has used such strong and emphatic words when he says, "Be strong in the Lord, and in the power of his might." So I would say to each one in his position, as Paul says here, "If you are to continue in your teaching and in your ministry, you must strengthen yourself and be valiant in the Lord, so that you may do what you ought to do. He goes on to say:
1630 L. 17, 439-441. on the twenty-first Sunday after Trinity. W. XII, 2102-2108. 1631
And in the power of his strength.
6 St. Paul is speaking very unclearly here, because he does not speak well in Latin, Greek or German, but in Hebrew. I say: You servant, maidservant, master, wife, child, do what you should do and stick to it. Hebrews says: Be firm, persevere, do not fail in the faith and in your ministry; but know that the teaching of God is, and that your ministry is pleasing to Him; that is in German: If you do what you ought to do, and persevere in it, you are doing God a service, and persevere. Further, Paul says, "and in the power of his might." That doesn't sound at all. We would say: in his mighty strength, or in his great power. It is two kinds of power: the one power I must have, that I may stand firm in what I am to believe and do; that is, firm in itself. The other, that I not only keep the city, that it be not taken, and that I be not overcome; but that I defend myself, and put my enemy to flight, that one man may be able to put away, and that he may smite another: a power of defense, that a man not only be not overcome, when the flesh murmurs against him, that he should depart from the doctrine and from his office; but also that he may present his malice to the slanderer, that he come not again. And this he calls the mighty strength of God. A preacher must be sure of his doctrine, so that he will not let anything deter him, neither poverty, nor contempt, nor persecution etc.; but that he may be able to meet the devil, and overcome the slanders. For we are fighters who must always contend with the devil, the world and our flesh. A Christian
*) Flarren - wide, misshapen wound. D. Red.
must be a man who cannot sit before the devil alone, as one sits in a guarded castle; but he must also strike and overcome him. Some can defend themselves by remaining seated; that is a protective power: but to drive away the enemy and put him to flight, there is more to it.
7 St. Paul comes in like a man of war, and teaches his men of war. And he applies these parables to spiritual warfare, exhorting, first, that a spiritual warrior have a good cancer, and not be weary, nor faint, nor be turned aside from his own flesh, nor from idle mouths, nor from the devil. Secondly, that he may also beat and overcome others. Here one must go through all the ranks and answer the useless mouth: Have you not heard what God commands and wants? If we do not do it, it will go badly for us, as God threatens in the first commandment. This is a Christian power that not only resists, but also overcomes. And this must be applied to all classes. As, a preacher, who wanted to seduce the people, must convert (especially this is said to the swarms): if he does this, he not only resists the devil, but also takes away his power. Summa, a Christian is in battle: he lives in whatever state he wants, the devil challenges him with one thought over the other etc. Useless mouths tempt him, yes, his own flesh. Therefore be firm, do not concede anything to them, and always defend yourself with God's word, which teaches faith and instructs you in your position. If you encounter anything contrary to this, take up the sword, which is the word of God, and speak as St. Paul speaks of servants and maids to the Ephesians and Colossians etc.
1632 L. 17, 441-443. twenty-third Sunday after Trinity. W. XII, 2105. 2106. 1633
6. sermon.
On the twenty-third Sunday after Trinity.*)
Phil. 3, 17-21.
Follow me, brethren, and see them that walk as ye have us for an example. For many walk, of whom I have often told you, but now I also say with weeping, the enemies of the cross of Christ, whose end is damnation, to whom the belly is their god, and their glory is put to shame, of those who are earthly minded. But our walk is in heaven, from whence we also wait for the Savior Jesus Christ, the Lord, who shall transfigure our vile body, that it may be like unto his glorified body, according to the working, that he may also make all things subject unto him.
1st Dear friends, you hear St. Paul speaking to those who have accepted the teaching of the gospel, and preaching what we call an exhortation to those who know what they ought to believe and do, lest they sleep and snore, and think that they have all they ought to have; as St. Paul says in the former words, "I count not myself yet to have apprehended it, but I pursue after it, whether I may apprehend it. Now this I have taught, and is alone a beginning.
2 Therefore you see that Paul had such disciples as Christ had; and as we also are, who think we have learned all things in one heap, and can do them afterward. Such people do not remain disciples. This is what happened to the apostles and prophets, and to all who taught for God's sake. Therefore they had more work to make people fools again than before they made them wise.
Look at those who walk as you have us for an example.
(3) As if to say, I beseech you to look to the preachers and Christians who hold to the doctrine, and so live as you have seen me. But is not Paul a trustworthy man who may speak thus? Another might have said, "Do you think that you alone have the Holy Spirit?
*Held on November 20, 1530 in the afternoon at Wittenberg. D. Red.
and others not? As if I said to you, "See that you listen to those who preach and do as I do. Wouldn't that be prideful arrogance, as if the Holy Spirit were nowhere but with me? As now our gang spirits, yes, probably our citizens and peasants, snore at us and speak: I can do it just as well as the scholars. It was the same in Paul's time, when they said: "Do you alone know, are you alone wise? Shouldn't the Holy Spirit also be with us? As it happened to Mosi and Aaron, that they said to them, "Is God alone with Moses?" etc. So Korah grumbled against Moses. It was as ridiculous in those days as if we wanted to say the same thing about our doctrine now. For St. Paul was as despised in his day as we are now; for he did nothing great that had any renown, but labored with his hands, and lay imprisoned then when he wrote this. Therefore St. Paul is a proud man, that he thus says, "Look on them that walk so," etc., that he may be so bold and proud as to cast down all preachers, and point only to those who have walked as he did. And yet he brings with him a great humility, that he does not want to have the honor alone; but adds also others who teach like him. But he has always had to hear this: We can do it as well as you. And I have often said it, and exhorted you, that ye should keep the doctrine which I preach not alone, but with many others at the same time, that ye may take heed,
1634 L. 17, 443-445. on the twenty-third Sunday after Trinity. W. XII, 2106-2109. 1635
if others came and taught differently, as the false teachers do outside. Behold, saith Paul, our image, doctrine, and life, as we have taught and lived etc.
(4) No one believes how necessary this admonition is. If today or tomorrow a spirit of the mob would come, he should preach me away with all pastors and chaplains with two sermons. As St. Paul writes in Gal. 4:14, 15, he was such a good preacher when he was present that they would not only accept him as an apostle, but as an angel, even as Jesus Christ, and would have plucked out their eyes and given them to him. But when he turned his back, it was all over. So it was with the Philippians, as if to say, "I am your preacher while I am present, but I do not know what will happen when I am gone from you. Therefore look to Titum and Timothy etc., and beware of all others. "Look," saith he, "on them that walk so as ye have us for an example," that is, abide in that which ye first received. Thus saith St. John, 1 Ep. 2:24, "That which ye have heard from the beginning abide with you." Therefore St. Paul wants to say: I and my assistants, Titus, Timothy, Sosipater etc., you have seen how they taught and lived, and their and my teachings agree: therefore look at their example. For it follows immediately thereafter in 4 Cap. V. 8: "What is true, what is honorable, what is just, what is chaste, what is lovely, what is good, what is virtue, what is praise, think about it. Which also ye have learned, and received, and heard, and seen in me, do. "etc. See, there you have the example. Whoever would like to understand what the example is that Paul is talking about here, should read these words. For this is what he is talking about here when he says: "You have us as an example, follow it, that is, what is true" etc. This much is said: Paul's preaching was true; so also his life: he did not go around with a false understanding of the Scriptures, nor did he lead a hypocritical life; he spoke as he had in his heart; he lives and does also as he has in his heart, so that both word and life are in harmony.
(5) The apostle's life and teaching is yes; but the life of the world and what it speaks is no, good words and nothing behind them: the world promises much; but when it comes to the meeting, no one is at home, unless Master Hans teaches and the princes themselves preach. Otherwise, where Junker Hans is not master, it goes like this: good words and nothing more; today someone says something, but in the emergency he turns his back and says: I lack here and there. It seems as if it were a great Christian love among each other, that someone should think it was a divine love: but as soon as one comes too close to one with a word, it is over. etc. So the world leads a being. This is not Paul's image, but the devil's, who misleads people with good words and a hypocritical life, and speaks good words to his neighbor, but in his heart is pure poison. Therefore, young people should learn how the world is clever, and there is nothing more harmful than not knowing this. What is lying and false, the same happens in the world; otherwise a young person would think that everything that happens in the world is true. Therefore we preach the lesson that the world should become true. But the world will remain the world. Therefore, whoever deals with people should know that he is dealing with those who lie and deceive; it is vain color and appearance.
(6) But ye that would be Christians, learn to speak the truth, as St. Paul saith Ephesians 4:25, that a man walk uprightly, not lying and deceiving; that is, first, that thou be true in doctrine, and know how thou oughtest to hold thyself to God, in life and in death, in honor and in dishonor, in fortune and in adversity; that is, a true heart, that I neither despise nor be proud. Second, toward my neighbor; what I speak to him, that I mean it sincerely and faithfully; if not, that I keep silent. After that, what you do with buying and selling etc. so that there is no wrong, or let it stand. But, they say, let the devil do it. If any man deceive thee, let him do so, and he shall come on, and leave thee undeceived; only that thou do unto God and thy neighbor as aforesaid, and afterward let our Lord
1636 L. 17, 445-447. on the twenty-third Sunday after Trinity. W. XII, 2109-2111. 1637
God will take care of you. He who deceives you does not deceive you, but God. But whoever deceives God must be truly wise. How does this work? Answer: God's wisdom has no end.
(7) Thus, says St. Paul, we have preached and thus we have lived, and thus you have heard and received from us, that every man's salvation rests on the grace of God; and after that, that man should be godly, both outwardly and inwardly. St. Paul was a good image in teaching and life, but he throws himself down and takes to himself his dear companions. He does not do it like the pope: he is indeed an apostle, but he does not want to have the honor alone that one should look at him. So we should also pretend and say, "Indeed, I do not know how life goes, but I mean that we do no one wrong. Follow further in the text:
For many walk, of whom I have often told you, but now I say also with weeping, the enemies of the cross of Christ etc.
(8) This is what happened to the man in his apostleship, who was much more than we are, even if we were the pope. There are many of them, he said, who walk that God may have mercy; of whom, he said, I have often told you, but now I say with sorrowful heart and weeping eyes. It must have been shameful, and worse and more grievous, than it is now in our time, because he says, "Abide in the image of the doctrine and life of those who are now with you, and of those whom I myself have heard and seen; for I have seen my sorrow in others, and must weep that they are enemies of the cross of Christ, who are yet to be put to shame. From the text we see that it must have been terrible enough; for they were neither in doctrine nor in life united, but vain sects. We probably think that they all would have been like Paul: yes, behind them, works saints and sects etc. Paul was considered less than a chaplain is considered. But it is not unheard of. He speaks of many; for there were not few of them, and many heretics had already broken out:
Each one wanted to be a doctor and have Paul as a disciple; and as soon as Paul turned his back and went out of the city, it fell down, and they had as many preachers as there were houses in the city. Paul had no greater joy than to see a city united in doctrine and life; as he praises those in Philippians, yet admonishes them to beware of the tramps. For before you look around, they have sown more poison than we have sown salvation. A wicked preacher does more harm with one sermon than a good preacher does with ten.
(9) "Enemies of the cross of Christ," says Paul. What does he mean by this? The pope has inflated the word very much in his bulls, and calls the Turk an enemy of the cross of Christ, item, an enemy of the Christian name; that is better. But the Turk is not an enemy of the cross of Christ; for he can well suffer the cross, he only strikes with the sword and strangles. But St. Paul speaks of the Jews, who courted and pretended to the people, who preached what they liked to hear. But Paul says that they shrank from the cross of Christ, because they not only would not bear it, but also persecuted it. But Paul's words are not understood, because they are used to it. So he says to the Galatians Cap. 1, 10: "Am I preaching to men or to God? If I preached what was pleasing to men, I would be pleasing to them; but now they persecute me because I do not preach what they like to hear. Should the pope be a Christian teacher? He himself is an enemy of the cross of Christ; for he does not want to hear what hurts him, but he should be preached that fatteneth the belly, and that he may be safe and in honor. So if Paul had denied Christ, saying, Ye Pharisees have right doctrine, and lead a godly life; they also would have commended him. But now he says, "Woe to you Pharisees, you deceive yourselves and the whole world; so they take up the cross of Christ, call him a deceiver, and want to kill him. So if I said, Lord Pope, lend me your foot, I will kiss it, what you write and shred is Christian; I would also be called an obedient one.
1638 L. 17, 447-449. on the twenty-third Sunday after Trinity. W. XII, 2111-2113. 1639
But now I say, Thou art a devil and antichrist, and hast deceived the world; thou condemnest the word, and art the blasphemer thereof: this is not to be had.
(10) Therefore these are not enemies of the cross of Christ, who are against the pope, as the Turk; but who will not suffer Christ's words, and their thing shall be right, or we shall perish. So when Paul preached that Christians should suffer the cross and tribulation; item, that they should trust in Christ alone and not in the works of the law, and if they did, they would have the Pharisees and rulers of Jerusalem against them, and would be unjust to do so: so when St. Paul preached faith, they preached works; when he preached the cross, they said, bona this (a good day). They did to him the burned heartache. These were the Jews, as in our time are the clergy, and all the sects, these are the enemies of the cross of Christ. Whoever is not in earnest and has the courage to put all he has into it, will not respect the cross, nor the dear crucified Christ, but they alone want the glory of Christ. I also wanted to be in honor, and think: "Oh, if I had Christ, who will come in his glory on the last day, when it comes. But he himself says: "Whoever does not take up his cross and follow me cannot be my disciple. Now I have the blasphemed damned Christ, that is, I have the poor wretched Christ.
Which end is damnation.
(11) Now if they have long persecuted the dear cross, and have been his enemies, they have the end that they shall be damned; as we see by those who are in Caesar's court: they are enemies of Christ, and hope
but that they will be like the angels in heaven. But their text is: Hellish fire will be their end. These are words of faith, and no one understands them; for it seems before the world that the Jews who persecuted Paul would also come to Paul and Tito. Now the Lutherans are damned and cursed heretics; but they are the dear saints.
Which the belly is their god.
This may be a sweet God to me. Who ever heard such talk that the belly is God? I should not speak thus, if Paul had not spoken thus before; for I could not speak more shamefully. Is it not a pity that the shameful stinking belly should be called a god? This god is also honored by the entire papacy; for the sake of the belly, the world does everything it does; is this not a shameful, miserable god? The world should do what it does and teaches, it does it for the sake of the belly; therefore the belly is called the god of this world; for everything that is done, even in the Word of God, baptism, sacrament and gospel, is done for the sake of the belly. If I do not seek God's glory, then my preaching is done for the sake of the belly; for many preachers allow themselves to be ordered solely so that the belly may be taken care of. But God will one day execute the belly with the food, 1 Cor. 6:13. But one day they will see why they scratch and scrape so. They are only concerned about the belly. If they had all the goods of the world, what good would it do them? They are worried that if they preached and lived rightly, they would die of hunger; because they have to eat, they have to pretend a false doctrine. Oh, if I were to preach about this, how much time I would have to do it! Behold, what a God the world has, in which are so many beautiful pearls, which swine love to eat etc.; from this God protect us, amen.
1640 L. 17, 449. 450. on the first Sunday of Advent. W. XII, 2114-2116. 1641
Advent, 1.Sunday; Rom. 13, 11-14
7. sermon.
On the first Sunday of Advent.
Rom. 13:11-14.
And because we know this, that the time is at hand, that the hour is come to rise from sleep; because our salvation is now nearer than when we thought it; the night is past, and the day is at hand; let us therefore lay aside the works of darkness, and let us put on the weapons of light. Let us walk uprightly, as in the day, not in eating and drinking, not in chambering and fornication, not in strife and envying; but draw near to the Lord Jesus Christ, and wait for the body, yet so that it be not made lustful.
Dear friends, although I am an old doctor, I experience daily that I still have to speak the Ten Commandments, the faith and the Lord's Prayer with the children, and from this I still have great benefit and piety. Therefore, let no one think that he has learned it all at once, nor despise the word because it is preached and practiced every day.
(2) This is an epistle that provokes and exhorts. For the apostle now speaks to those who know what is right and what is wrong, so he urges and urges them to continue in this teaching and bring it to life, so that we do not think that we now know everything and that it is enough for us to know it, and that we will not follow it with our lives. But if a man knows what he ought to do and what he ought not to do, he needs the other part of the sermon, namely, exhortation, so that he does not become slothful and lazy. For our sermon is not only to be thought and spoken, but to be lived and practiced by works; and for this an exhortation is necessary, or else it becomes a sleep. Now, St. Paul had many such disciples, as today's epistle indicates; and 1 Cor. 4:19 he says: "I want to know their power"; as if he wanted to say: "There are puffed-up Christians among you who can speak finely about it; but when I come, I will not ask about them what they have said, but what they have done".
*Held on November 27, 1530 in the afternoon at Wittenberg. D. Red.
have. Thus saith Christ, Matt. 7:21: "All that say unto me, Lord, Lord, shall not enter into the kingdom of heaven; but they that do the will of my Father which is in heaven. Whether thou knowest what is right or what is wrong, it shall not lead thee to heaven; but if thou do that which thou knowest, otherwise nothing shall come of it. That is why St. Paul says in 1 Cor. 4:20: "The kingdom of God does not stand in words," it is not idle talk, but have an emphasis and follow it with your life; otherwise, the more you know, the greater will be your condemnation.
3 So now St. Paul says, "I speak to you who know that through Christ you have been redeemed and made blessed, that you may abide in this kingdom and live no differently than you believe, so that your life may rhyme with faith. These two things I have told you; therefore it is not necessary for me to preach more of them to you, only to exhort you to follow with life. For the devil knows doctrine as well as we do, but he lacks life. Therefore he speaks:
Because we know such things, namely the time, that the hour is here to rise from sleep etc.
4 This is spoken in adorned, flowery and colorful words. He speaks of the matter as a householder speaks of his things, who thus speaks to his servants: The day dawns, rise up, and do every man his duty,
1642 L. 17, 480^52. on the first Sunday of Advent. W. XII, 2116-2118. 1643
what he is commanded to do. He draws this equation here to the whole Christianity. I am a householder, he says, up, up! it is not a matter of sleeping. It is not enough for you to say, "You are my servant or my maidservant;" but if you know that I am your master, you also know that you should not sleep during the day, but work; therefore, up, up! It is necessary for master and wife to get up and gather the servants; otherwise servant and maidservant will lie down, even though they know it is daytime. Therefore it is always necessary to exhort, to drive, and to call.
(5) So we Christians are behind another householder, that is, under Christ, in whom we believe, and have begun a nature and state similar to faith. Here the preachers are like the lords, who exhort and urge, that every man should do that which is in his office. Therefore St. Paul says, "There is another nature with us; we are no longer in the night, nor do we sleep. Before, when we did not yet have the gospel, we were in the night, sleeping as drunkards, and doing the works of darkness, that is, we did not know the word and light by which one lives. These were the works of darkness among us, that one said, Would I go to St. James, or to the monastery etc. That was the false teaching, the thick works of darkness. No one thought that he had to adhere to Christ and then do what was his duty in his outward walk. That was our night, blindness, ignorance, and snored confidently and lived according to the world. And chiefly among the rude Gentiles; who did the shameful works, of which the Scripture saith, that they walked in unbelief, were full of sin, envy, hatred, covetousness, fornication, murder etc. Therefore we must understand these words, not of the night, of which the father of the house speaks; but it is a spiritual night and a spiritual light; that is, the gospel and the right doctrine, which has come to pass, that a man may know what he ought to do toward God and toward his neighbor. Everyone knows this now, but before they did not know it. A woman knows that she does right when she believes in Christ,
loves her husband and takes care of her house. So, a man knows that he is doing right when he obeys the authorities etc. and rules his house. But we did not know this before. Formerly, when a woman did this, it was another doctrine and another light; so that we no longer snore and sleep in darkness, as we did before. He continues:
Because our salvation is closer now than when we believed it.
(6) He interprets his own word, as if to say, I do not speak of the day of which the father of the house speaks; but the "night" was blindness, when the truth was not revealed, and the light was darkened; but now it dawns, and the gospel shines in all the world. This is a peculiar piece against the Jews, as if to say, "When you believed, the light was far off; but now it is nearer than when we believed. How? do we not believe now? Certainly we do. Although it is also based on the shameful faith we once had. The Jews had the promise that the gospel would be revealed; as long as it was not yet revealed to them, they were in darkness.
(7) So the Old Testament is night and darkness compared to the New, and if the Old Testament was kept in the best way, then only the consciences were frightened by it, so that people did not know where to go from one to the other. For a conscience terrified by the law is in darkness; there is no day of comfort, and the word of promise is too high. Where the comforting doctrine of the gospel does not shine from faith and Christian estate, there is darkness. A sorrowful heart is darkness; a merry heart is light: as it is seen in a man's face, that a man's face is bright when he is merry. Surely, saith he, they believed, that the gospel should come; but now it is present. It is also said of the false faith which we have had, which faith also the Gentiles have,' and yet they have sinned as they did, and every man hath-
1644 L. 17, 452-455. on the first Sunday of Advent. W. XII, 2118-2121. 1645
thought a new delusion, how one should act with God: he has endowed an altar, the other has put on a hair shirt etc., that was his delusion. So now we have believed; let it be believed for better or worse, so it is faith.
But now our salvation is nearer etc.
- as if he wanted to say: Remember, dear sirs, that you henceforth hold dear doctrine in honor, that you live in such a way as the doctrine requires, so that you do not disgrace it. He also speaks of this in Titus 2:10 about servants, that they should adorn the teachings of God our Savior in all things; item v. 6: "Tell the men to be chaste" etc. Paul wants to prevent the trouble and admonishes them to live in a way that is in accordance with the faith, that is, to live outwardly in the way that faith teaches them inwardly. For to live otherwise is to profane the gospel, to blaspheme the word, and to dishonor the name of God. For we have now, praise to God, God's word and the gospel, therefore we should not live in such a way that it can be said of us, "Behold, these teach others how they should believe and live, and do the contrary; for then the name of God is blasphemed by our life.
(9) Therefore it is not good that the gospel should be preached, and we should give it no more thanks than that it should bring us dishonor, since it brings us honor to be said of us, Thou art Christ's brother, and a member of Christendom; and thou art partaker of the word, and of the sacraments, and of all things in Christ, even of the kingdom of heaven. And you boast of this. What are you doing? You profane the names of all: you are a child of God, Christ's brother, and God's heir, and you live like a child of the devil. And this sin is not respected anywhere; so it must be that God's name is blasphemed; as it is now, as if it were a thing to be held or not. For while Master Hans says, I will not behead thee for not believing, or for secretly committing adultery, they think: Well then, I may do it or leave it. But thou shalt believe, thou that desecratest the name of God, and despisest his kingdom.
If you are not punished here, you will certainly be punished there in the hellish fire. God Himself adorns us with His word and name, and we should only blaspheme it with our shameful life? Therefore, whoever wants to share in these names, that he may be called a child of God, a brother and co-heir with Christ, let him remember that he shall not be so given.
(10) And this is the reason why great plagues always come upon the gospel, such as famine, war, pestilence, etc., as St. Paul says of those who abused the sacrament, 1 Cor. 11; then God came among them with pestilence, so that they blasphemed the name of God with their shameful lives. So we do the same, as if it were not a sin against our baptism and against the gospel. Even if we remain silent and despise it, God will not despise it in this way, but will come upon us with war, pestilence and evil time, or will send all three upon us at the same time. But the more and longer it is preached, the worse it becomes. Now that the ban has been lifted, each one does as he pleases; and now that his name is blasphemed, he will blaspheme and desecrate your name again. Therefore let us not so despise his name and word. One can see his sorrow in it. If I did not preach for the love of our Lord God, I would not preach a word; for those who want to be most evangelical despise him, and do with his word as they will. Go in the name of all devils, if you do not want to go in the name of God. Enough has been said for those who need to be told. Therefore give thanks to God that you have the light and know what you should and should not do, and do not be so lukewarm and indolent, but admonish yourselves and strive to adorn this teaching in all things.
The night has passed, but the day is coming.
- though I was a doctor of the scriptures, I would gladly have run all the way to Rome, that I might hear but one psalm, or one of the ten commandments, or a piece of faith, of baptism re^ Now we have all this so abundantly and abundantly.
1646 L. 17, 4S5-4S7. On the first Sunday of Advent. W. XII, 2121-2124. 1647
fluently. For we have not one psalm, but the whole scripture clear and plain; nor do we despise it. That our Lord God should give us this, there is nothing lacking. Come, let him strike; if he does, we have well deserved it. "The day has come," that is, the blessed gospel is now shining.
12 St. Paul goes on to say what the night is and the works of darkness. Some do things at night that they would not do in the daytime; the night makes many a mischievous man, for he who is evil shuns the light. And even if he does it by day, he does it secretly and hidden and as it were in the night, not freely in the marketplace etc., or he does it so that he can escape. Therefore St. Paul calls the works that are done against the Christian faith, works of darkness. For in the night one does more evil than in the light, of which one is ashamed; and these are the works that are contrary to faith and love; as he will say later.
If ye have light and knowledge, put away the works of darkness, and do them no more: but put on the armor that shall walk in the light. St. Paul uses a double metaphor, in the words "arms" and "light". He does not speak, as before, the works of light; but reverses the tongue, and says, "Arms of light." With this he wants us to imagine that he is speaking with a clear word when he says "weapons". You must not resist long, since you break marriage, commit fornication, and indulge; nature draws you to it of itself. Item, it finds itself that you hate and envy another; for the works of darkness are easily done, flesh and blood is inclined to them. But the weapons of light are sore to a man, that thou put away evil, and abide in good, if thou shalt remain chaste etc. It is a sore thing for thee to enter into marriage; afterward, when thou art in, it is toil and trouble that thou shouldest abide therein; not for the woman's infirmity, but for the complaint that is found in marriage. Item, by nature a man comes into fornication;
Flesh and blood would rather be at ease, thinks that freedom would be better for him if he ran after the whores and went to another woman. But that you stay with one, nourish and wait for her with children and servants, and let all the toil and work come to you, there is toil and work involved. You will not learn this bit by yourself, as fornication learns itself; but here a force belongs to it: when you are caught, the devil wants to make you tired and weary. That is why this requires a suit of armor; it is called fighting. So, if you want to live in peace with your neighbors and not be envious, here and there you will find opportunities for quarreling and fighting; one wants to scratch him in the back, the other in the front. Nature teaches me to hit him on the mouth. But that I am kind and patient toward him, to this belongs a harness and a seriousness. So a lazy maid must not learn to sleep, nor a lazy servant to miss the horses; but if he wants to be pious, he must attack himself as a warrior. So a maid soon learns that she leaves everything in the house unscrubbed, the cows etc. not waiting. But if she wants to do well, she must speak to herself: You lazy sack, get out and do what your wife commands; even if she has to fight with herself: therefore she must use the weapons of light. So, a servant must say to himself: Hans fool, do you want to be lazy? come out! etc. That is to say, he has warred with himself, and so he has his adversary with himself, whom he cherishes and cares for; with him he must war. If a Christian does not want to do this, that is, to attack himself, his flesh and blood will not do it, it does not care. So, if a servant will wait until his flesh awakens him, so will a maid; but she must think, Thou art a maid, thou must go. So a Christian must be his own enemy. It must be fought, and will not come of itself; but here resist all that can resist, the devil and our flesh etc. This is what St. Paul means; as if he wanted to say: I know how my old companion does to me; that is why he calls it "weapons of light". Furthermore he speaks:
1648 L. 17, 457. 458. Christmas Day. W. XU, 2124, 2125. 1649
Let us walk honorably as in the day etc.
14 He remains in the likeness, exhorting us to live honorably, as those who walk before men, even as you walk in the gates. Today you are not sows, but coarser than sows; you desperate coarse sows, you are sows and remain sows! Where pious respectable citizens, women and virgins walk, one must be ashamed who wants to be a man, so that he does not live as if he were alone at home; but we must make it so that it rhymes with the light we have.
Not in eating and drinking.
15 St. Paul indicates only some things that we are to put away, such as eating and drinking etc., the others he leaves in place. But he calls it "eating"; for eating and drinking is not forbidden: that one should feed the body and give it its food, for God has so ordained and given his creatures for this purpose; but indulging in eating and drinking is forbidden, if one does it as if he had been created and born for this purpose. Those who do this cannot be Christians if you live shamefully and blaspheme God's name. Now this is a gross work, and easy to think that it cannot be right; for besides eating and drinking, one neglects the masters and
Women's ministry; and there are people who scratch and scrape so that they can only eat and drink, and pinch off their parish priests; this is not bad eating and drinking, but it is double sin.
Not in chambers and fornication.
(16) For in chambers is fornication, as in the priesthood, in the monasteries; which cannot be so under the cross, and in the works of husbands and wives: wherefore the scripture calleth fornication "chambers. For I said the other day that a wife is another woman than a harlot; for she has a golden veil and a golden hat, that is, they live in a state which God has ordained and which is pleasing to Him. For a man or wife goes about in greater adornment, because he is your husband or wife, while a stranger is black and ugly. Now, with the married couple it goes his way, there God has his word; but he means the shameful life, since one does not want to enter the married life. Therefore he says, "You shall walk honorably," that a husband may stay with his wife and the wife with the husband, and that one may serve the needs of the other. In sum, that each one may walk as faith requires. May God help, amen.
Christmas Day (1.Sermon); Luc. 2, 1-14
8. sermon.
Christmas Day.
Luc. 2:1-14.
And it came to pass in those days, that there went out a commandment from the emperor Augustus, that all the world should be done. And this valuation was the very first, and came to pass at the time that Cyrenius was governor in Syria. And every man went to be appraised, 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 time came for her to give birth. 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 region in the field by the hurdles, tending 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
1650 L. 17, 458-460. Christmas Day. W. XII, 2125-2128. 1651
said to 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 Saviour, which is Christ the Lord, in the city of David. And this is the sign: 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.
(1) Today, the article of our Christian faith is dealt with, when we say: I believe in Jesus Christ, born of the Virgin Mary. This article is easy to grasp; and in order that we may become firm in it, we are accustomed today to say and read history, so that every man who wants to be a Christian may know the cause and reason of this article. Now, history is easy, and you almost all know it well; but faith is still lacking. It is soon learned and said: but that the heart believes such things, that will not follow. For when it comes to faith, we are like a full farmer sitting at the table in the tavern: when the whistle blows, he looks up a little, then he falls down again with his head. It is the same with us, that we hear the word in vain, and it is only a sound in our ears, but we immediately forget it again.
(2) It would be well that we should speak of this matter as we ought. But the flesh aggravates our heart, that we do not think kindly of this history and consider it rightly. It is a pity that a man should be so blinded that we do not let this joy move us. Truly, nothing in Scripture should be more joyful to us than this, that Christ is born of the virgin Mary. What is other joy to esteem against this joy? Gold, friends, power and honor etc. cannot make us as happy as the joyful story that Christ was born man. A man's heart cannot conceive it, nor speak enough of it. It must be a great seriousness and God must love human nature very warmly to let us hear such a work, that God not only loves me, but draws so close to me that he becomes a man with me. He enters into nature and becomes what I am; before this, all hearts should melt with love.
- it would be a joyful game if a prince came and let himself be brought down like that and
lived with a farmer. There his whole friendship would rejoice that they had the prince with them in their house, who was able to do everything. But it is no comparison to this work of God. For Christ does not become my brother-in-law or brother, but he becomes what I am, he becomes our nature and takes part in it, so that it is a greater kinship than between man and woman, although no closer friendship is found on earth. Yes, the heart cannot conceive of it, and it bears its misery a hundredfold more than a peasant can do against a prince. A prince is rich and powerful, and can make us rich and powerful, as you might imagine if a prince were so gracious. But Christ did not come to make us rich and powerful like an earthly prince, but to bring us to eternal riches and glory.
(4) If the heart were to consider this rightly, and to hold up to the play of joy and the image that God has shown us, it would immediately forget all misfortune. If you are afflicted with all kinds of misery and cannot bring this into your heart, you will say: I do not respect what happens to me to shame and sorrow from the devil and the world, because I have such great grace and honor that I cannot comprehend it. For who can understand that Christ has not become our companion and friend, but that he himself is what we are? It is such a great work, which no one can express, but for which one must thank God in deepest humility. But whoever is so ungrateful and forgets it, it is no wonder that Turks, Papists and pagans come upon him and teach him mores. Yea, it is yet far too little that all misfortune come upon him; for we put out of our eyes the kindly, sweet look of joy, and think that a lazy gossip and such like is more agreeable to us. Because this mercy is not accepted, God reproves us.
1652 L. 17, 460-462. On Christmas Day. W. XII, 2128-2131. 1653
another doctor, who teaches us with our harm and misfortune. So it goes in the world, one loves money, the other loves his friends, the third loves honor and pleasure etc. Therefore let us go through history for the sake of the young people, so that they may learn this grace and find themselves in it with joy, and let us remain with the milk dish, and leave to the scholars what is sharp and high thing.
The evangelist described the story with all diligence and divided it into two parts: first, the misery in the city of Bethlehem, which mother and child suffered; second, the joy in heaven, which he gloriously explained with words. Therefore, we will look at it in a simple way, as simple and young people should learn.
But it came to pass at that time that a commandment went out from the Emperor Augusto that all the world should be done.
(6) This has been a tax, as in our countries, when one gives tax, a place (quarter) of the money from each head.
And every man went to be appraised, every man to his own city.
Lucas describes all of this with great diligence, and it is so miserable that one's eyes would glaze over when one reads or hears it. It is a miserable poor woman, who is a virgin and yet goes about according to the ways of women. An inexperienced person knows less than nothing about it, how she must have been afraid etc. But God had arranged it all this way. And it seems that she traveled there with her husband out of great poverty. What else would have been necessary, since the man (Joseph) could have done it alone? Yes, it can be seen that she must have been very poor. She is a young person: that she now sets out in the middle of winter and leaves her house, since she is pregnant, is driven by poverty; for it is a long way from Nazareth to Bethlehem, about thirty German miles, an eight-day journey, and desolate inns on the way etc. One should have spread her vain carpets under it around the
For the sake of the child she was carrying in her womb and for the honor she had in heaven, going such a long way in such misery, since her time of birth was so near. What respectable woman among you would do this now? And there were many of them in Bethlehem, clothed in velvet and silk. When she came to Bethlehem, she was much worse off; all the inns were full, and all the people could not find lodging, except Joseph and Mary; for they went about like poor beggars. All the rooms were full, and had plenty to eat and drink: but they must go behind into the stable; that is a shameful inn. So the world is not worthy to give shelter to its Creator. The poor little people have to go to the stable. Perhaps they have been used to it. This may be a more glorious stable than any king's hall, and a delicious ass. Oh that I also might be in the stable where my Lord is lodged. These may be noble beasts, which have had such a guest; for men were not worthy of such.
8 Here still strikes to the case that the time of her birth invades her. Perhaps Mary did not mean that the time of her birth was so near. Now there is distress: she is alone and has no light; perhaps they did not allow Joseph any light. That must have been a great poverty. She is alone in a strange house, and in the stable at that. Then Joseph thought: Oh, who would be at home! And that is the most miserable thing, that she is born in such poverty, and has not so much room where she can lay the child. This is the highest inequity and a damned thing, that the highest child must go into the manger, and its mother should not have so much space that she could sit down and lay down her child. And yet there are so many palaces in the world; nevertheless, she must borrow a place from the animals. If someone wanted to consider this right, that she did not have so much room to put a foot down, indeed, he would dine at castles and all the buildings in the world, in all of which this child did not find so much room. Who should not be hostile to all that is on earth when you consider this birth? And it should think one well, if
1654 L. 17, 462-464. On Christmas Day. W. XII, 2131-2133. 1655
he lives in a castle, that he would be in hell, therefore this child must be abandoned. The little animals must be driven away from the manger, so that it finds room.
This is therefore presented to us, so that the miserable poor birth on earth penetrates our hearts, that if it does not live of itself in the heart, that it nevertheless happens that it is so miserable with the mother Jesus and with Joseph etc. This should move us, so that everything in the world stinks of this joy, which we derive from this birth. And yet it is the highest honor for us that this child is born for our good, so that we cannot understand it. But we despise it. Money, gold, silver, with that we fill ourselves; but that is vain dirt, if it is held against this birth. It is a hostile thing around the people that it does not seize the heart. For with us a florin is worth more than the Son of God, who was born so miserable for our sake.
(10) Therefore, since we hold such grace in low esteem, we are not worthy of this honor, but shall remain with the disgrace which we do to ourselves. But let the young people contemplate this joyful play, that we may regard this image as a joyful image; for there is nothing more lovely in the world. If we looked at it rightly, it could not fail to bring us great joy. Well, we know the history, but when it comes to faith, there it is. If you do not imagine that this birth is your own and happened for your sake, it is in vain that you think much about history.
(11) Therefore I have this lovely image and the article where we confess: I believe in Jesus Christ, born of the Virgin Mary. Before this, when preaching on this feast, it was required most of all as the noblest thing that one made much praise of the virginity of Mary. Well, this is not done badly, but it is done too much; for one should rather act that Christ was born. For that he was born of a virgin, we are concerned not that she is a virgin, but primarily that he was born, and that this virgin's son was of my nature and being, and yet is God, and is with God.
He has become so close that he is what I am and has taken on what I am. He has not only become my brother-in-law, and has not taken my sister to be his wife; but, as the epistle to the Hebrews says Cap. 2, 16: "He took not the angels unto Himself," for the angels are much more glorious than we sinful men; "but He took unto Himself the seed of Abraha," etc., namely, our human flesh and blood. This is our glory, and this shall make us glad, that our hearts may burst with hope and joy, that he was born, not of the seed of angels, but of the seed of Abraha, and of virgins, without sin: for it is for us.
The other piece is the sermon about this birth. That the woman had given birth to the son, no one respected and no one knew about it. Truly, it must have gone to her motherly heart that she thought it was nothing. And if no one interpreted the history and the work of God, it would be of no use to anyone. That is why the sermon is there, and the angel comes down from heaven and preaches about it. He puts away the darkness and reveals the work, that is, he puts the word to it. All the people in Bethlehem, the shepherds, the householder, knew nothing of this story, except Joseph and Mary. Then the angel came and surrounded the shepherds with a great light and clarity, when they were least aware of it, and said:
Do not be afraid etc.
Then the angels sang so that heaven and earth resounded. This is the other golden piece in the Gospel, namely, the words of the angel. And these words we are to take hold of and learn; for they make this birth our own, whereof thou hast heard that it was done unto thee for good. If he alone had been born, and nothing had been preached of it, neither I nor thou wouldst have known that we should receive him. Although the history is lovely in itself, even if we had nothing to gain from it, because it happened in this way, it would still be a very great treasure and joy, namely, that a man was born to God, and that he was born to you.
1656 L. 17, 464-466. On Christmas Day. W. XII, 2133-2137. 1657
that God would be closer to us than father and mother. But it does not remain so. For that God is man is a great work, but it is even greater that the angel says: "He is born to you. With this he preaches a sermon that is never heard when he speaks:
Behold, I proclaim great joy to you, 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.
No one can ever interpret these words. It is a heavenly sermon; we may sing of it, but we will not unlearn it. This, he says, shall be your joy. If we had all the joy in the world, what would it be? Woman's unwillingness. For if we consider the end of all joy, it is sealed with One end, namely, with unpleasure. If you have lived gloriously and in joys, what is the end? Unpleasure. This is the seal on worldly joy; if you have longed, the end is unpleasure; as Solomon says, Prov. 14:13: "After laughter comes mourning, and after joy comes sorrow." The end of joy is sorrow. When thou hast long had thy joy in florins, there cometh unhappiness, as thou shalt keep it. The end of all joy on earth is unhappiness. Therefore the angel says, "I proclaim great joy to you." And this is also a real great joy. If God would have us accept it as gladly as the angel has pronounced it. What is the name of the joy that a Christian should handle? "To you," he says, "the Savior is born." How could he speak more joyfully? He wants to say: Sing, jump, let all joy go and accept this joy. Now ye all have fear and sorrow of heart: but now is born unto you a Saviour, which is not only a man born in your likeness, but also is given unto you, that his birth, and all that he hath, should be yours.
- now consider a person, how high are
We are ennobled that human nature has come to such honors, the maggot's sack is so gloriously adorned; for this child has taken it upon himself; what can now be improper in man? The flesh has not disappeared for the sake of this honor, because the Savior is here, who also has flesh and blood in Himself. Who then will despise flesh and blood, since it pleases God and all the angels? who announce it to men with joy, as if they wanted to speak: Your unbelief has now come to an end, for your Savior is born. These words should be written with large letters, as the angels speak to men. We have no need of a Savior, for we are already in blessedness: but ye also which are men shall come unto us, and be no more under the devil: for this child is come unto you etc.
16 Therefore we have Christ, who became our flesh and blood; after that he is ours, body and soul, and all that he hath; that we may have boldness, that Christ is my brother, my treasure, and more mine than a man's wife, and a father's son; as he saith, Isa. 8:18, "Behold, here am I, and the children which the Lord hath given me." So now Mary is his mother and the mother of us all, whether he lies alone in her womb. Who would not like to have such a friendly young maiden for a mother? and he shall be the fine child in the womb. If he is ours, we shall be in his place; where he is, there we shall be also, and all that he has shall be ours. And his mother is ours also, and of him we may say that he is our Savior. Therefore we should not learn both the article that Christ was born of the Virgin Mary, and the saying and preaching of the angel; for it is the first and best preaching, because it is the first that happened in the New Testament, and from which the others are all taken in the whole New Testament. God let us all share in this sermon, amen.
1658 L. 17, 467. 468. On Christmas Day. W. XII, 2137-2139. 1659
Christmas Day - 2.Sermon
9. sermon.
On Christmas Day, in the afternoon.
(Second sermon.)
You have heard this morning that "I have planned to deal with the history of this feast in a simple way, because the feast is ordered for the reason that one should preach about the history. And if it should come to that, that one should forget this history, then the reason would be gone. For we see what has happened in the papacy, since one has departed from history and preached subtle things against it, so that one has preached nothing at all from it, but from St. Barbara, Christophoro etc. Yes, one cannot preach from this history simple enough. Before this I also wanted to ride high; but I was a fool.
You have heard that this birth took place in sorrow, poverty and misery; and afterwards, that it was preached from heaven by many thousands of angels, who all rejoiced over it; although not more than one angel brought this message, yet more angels were present than there are now men on earth. And although they have been on earth, they have shown a real heavenly and complete joy about it. No one could describe it more aptly than St. Lucas; indeed, we can echo him: "If I were to hear only a few angels, I would despise the Turkish emperor in comparison; what would have happened if I had heard so many thousands of angels?
In this angelic sermon we have heard that the angel said: "I proclaim great joy to you, 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. So I have said today that you should write these words in your hearts with letters of gold and fire. And all that is written in the Scriptures and in the world
is what the angel understands in this sermon. For the angels are in earnest about this, and are quite full of joy: therefore they can well preach and sing about it, as if they wanted to say, "Be glad, for you are now blessed, and your misery has now come to an end, because your Savior is born. With this word he confesses that before with us there was destruction, distress, misery and sorrow. For where there is need of a Savior, there must surely be evil with man. As if you were in prison, in temporal death, or in the midst of the enemy. So we are stuck and are still stuck daily in sins, in death and under the power of the devil, because the old Adam is still there, so that we cannot come out. Therefore saith the angel, Hitherto have ye been under death, sin, and the devil: but I will set another vision before you, that ye shall forget all these things, when ye have him that is born unto you a Saviour. Here ye shall turn your ears, and your eyes, and your hearts: for the Saviour is here, and is born this day.
(4) Therefore ye may rejoice, as ye would gladly be delivered from them. With these words he indicates to whom this joy is to be given, namely: not to those who have pleasure in sins, and are attached to the world and the devil, who are proud, sure, stingy etc.; to such people this sermon is not held up. Therefore the angels do not come to Herod, to the high priests, nor to the councilors in Bethlehem, but stay outside the city with the poor shepherds, who were not such wretches; yet they were restrained under Moses; if they did not want to do good, then the shaker was immediately there. And for such people it belonged also. To the poor, miserable, meager hearts it says the
1660 L. i7, 468-471. On Christmas Day. W. xii, 2139-2141. 1661
Angels, not to the sated, secure hearts that rely on their own righteousness. Therefore, this sermon is comforting to them. No one rejoices in it unless he is in need of the Savior. Therefore you should go into your heart and see if these words taste good to you, and if your heart also leaps and jumps when it hears the angel say, "I proclaim great joy to you." If you are glad in your heart, good; if not, you should know that this sermon does not concern you, and you should be afraid of it, and call upon God that this sermon may taste good to you and penetrate your heart.
5 The word "Savior" indicates a great comfort, and concerns those who would like to be free from death, sins, devils and the old Adam. And it is a great seriousness that he says: "the Savior"; so that you never doubt, but can firmly rely on it. Therefore a poor man can hear nothing sweeter than this sermon. Let each one consider whether he would like to be free from these three evil things. He ought to be, but man is not in earnest until the last hour comes, when faith will come to him, when the road comes and takes him away.
Which is Christ the Lord in the city of David.
Here the angel distinguishes between the saviors. There are many kinds of saviors: as we Germans call a savior who protects a country. As princes and kings of old were called, as, Carolus Magnus, and his like kings and saviors. But now the angel says, "I proclaim to you a joy of a Savior who is yours, not a common Savior, whom I will announce to you. He is the one spoken of in all the Scriptures, the Law and the Prophets. For the Jews spoke of Christ in all their lectures and sermons. Therefore, in this word, the angel takes all the Scriptures and everything that was ever preached before, and brings it together with the word about Christ, and says that he is present. When the Jews heard the Messiah called, they already knew what the word meant; for they knew that everything
was so ordered and placed that they should wait for Christ. That is why the angel carries out the words that everyone had in their mouths when they said, "Christ will come. As the Samaritans said John 4:25, "When Christ comes, he will tell us all things." The word was in everyone's mouth, therefore the angel also takes it, as if to say, "He of whom you read and hear is born.
007 But these words were so incomprehensible and incredible unto the shepherds, that it cannot be told, because there was no glory, no pomp, no splendor. No one had seen it in Jerusalem, nor in all the land, that they could have said, "Yes, Christ should be born, and should not be revealed in Jerusalem to the esteemed Pharisees and Sadducees; and we, who are the last, should know it? I myself would have said, It is impossible; shall the promises be fulfilled, and not be revealed to most of the people who have the rule, and shall be proclaimed to the poor shepherds?
For this reason it was a strange thing. But all this is done that this birth may be sweetly presented to us, and that the heart may be drawn unto it, that it may have love to Christ. If this birth had been proclaimed to the nobles of this world, and the shepherds had held out against the great men and against their wisdom and wealth, it would have been terrible; for people are afraid of violence and shy away from wisdom. If Christ had come with trumpets and had a golden cradle, it would have been an excellent thing; but that would not be comforting to me: but he should lay himself in the womb of a poor maiden, and be despised before the world; then I can come to him. So now he reveals himself to the wretched, so that it would not look as if he came with great power, splendor, wisdom, and with a high nature. But when he comes in that day, it will be different, when he comes against the great men. Now he comes to the poor who need a savior, but there he will come as a judge against those who persecute him here.
9 So the angel with the word draws the
1662 L. 17, 471. 472. On Christmas Day. W. XII. 2141-2143. 1663
The thoughts of the shepherds were that he was the man they should find in such a wretched being. It is a strange word that he who lies in the womb of the maiden should be God's son. What kind of heart must the shepherds have had? They must have been full of the Holy Spirit to have believed it; otherwise they would have laughed it off.
(10) Now I will leave in order what the word "Christ" means, namely, in Greek, an anointed one, that is, a king and a priest. And you should not forget these words. We Germans, when we hear this word, come to the ointment in the apothecary and to the Balbirer: but it was a use, when a king or priest was anointed, one took balsam and the most delicious Specerei, and was no noble water but that; thatelbiges one poured on his face, that he should smell well, as ours also do. This has been a very common usage, it means painted with delicious water. I am not talking about the ointment, but about the most precious waters, which were deliciously prepared. If one should consecrate a king or a priest, one had to anoint them. It was not an oil like our oil, which our people use. Therefore Christ is the one who is anointed with precious water as king and priest. Their heads, faces and garments were sprinkled with it, and where they walked there was a living odor.
So Christ is an ordained king and priest, to the kingdom and to the priesthood, that is, the angel wants to say, the Savior is born to you, whom the Scriptures praise so highly and exalt everywhere, namely, Christ is a king who can reign in his kingdom,
and deliver us from sin, death and the devil. He is a priest who represents us to God, Rom. 8, 34, and performs his priestly office. The scripture Joh. 1, 29. describes him in the same way: "Behold, this is the Lamb of God", that is, he is ordained and sprinkled with the best water, that is, with the Holy Spirit. So you shall now say: Christ is a Greek word, in which language the apostles preached, in Hebrew he is called Messiah. It is not the coarse daub; but for this cause he is called Christ, that in time past they poured on the top of the heads of priests and kings the best ointments and balm waters. Now they need theer in its place, with which the bishops' hands are greased. Now from Christ we are called Christians, for we are also anointed by him, and have received the same grace that he himself received.
The HErr in the city of David.
12 This may also be spoken; for the angel saith this for the sake of the trustworthy, 1 Cor. 1, that no man should see or understand it, save poor sinners. Shouldn't this make one's heart grow fonder that the angel calls Christ a Lord? for he truly calls no one a Lord, unless he is greater than he is. And now this Lord lies in the manger and has nothing of his own, and of him the angel says that he is the "Lord," and innumerable angels come and kneel before the poor little child, and these majesties say that he is the Lord, and call their Lord our Lord and our Savior. This may be a sermon that the angel is preaching. God let it also go to our hearts.
1664 L. 1, 41. 42. On the day of the birth of Christ. W. XII. 2144-214". 1665
XXXI. Some sermons from 1515-1517
XXXI.
*Various sermons from the year 1515 to 1517 )
Christmas Day; John 1, 1-14
On the day of the birth 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 were 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 Son of the Father, full of grace and truth.
(1) Because this gospel is read on this feast day, it seems unreasonable to say and speak nothing of it. For though it be high and heavy, yet let us do as much as we can to understand it. Therefore let us look at the beginning itself, according to the letter. Since it is to be noted first of all that John understands the Son of God in this place through the word, but how and why he does this, we will see later. It is therefore just as much when we hear "the Word" as when we hear the Son of God or Christ, in whom we must hear God.
*) These sermons are in Latin and were first printed in D. Löscher's "Vollständige Reformation Acten" Vol. I. and II. from the manuscript of an unknown person. M. Johannes Gottgetreu Müller, a co-worker of Walch in the editing of Luther's works, translated them into German. - Cf. Erl. A. Opera varii argumenti I, 41-214. D. Red.
**Held in 1515 in the Augustinian Chapel at Wittenberg. -Löscher 1, 231 ff; Erl. A. opp. var. arZ. 1, 418M.
D. Red.
2 Having thus established this, the evangelist goes on to show the eternity of the Son, his difference from the Father, and his equality with the Father, saying, "In the beginning was the Word," that is, Christ himself was already when all things began, he did not then begin; for he was already before when things began, since he is eternal. And this expression of eternity is admirable and special, and is not to be doubted that he speaks of the beginning of all things. Nevertheless, he does not say, He was before the beginning, but "in the beginning." For before the beginning one cannot say, "to be," "to have been," "to be," because such things are all spoken relatively, that is, that they refer to something, saying of the past with reference to what is to come: It was, or, it has been. Therefore, he does not say that the word has been, until he adds that by which it could be understood with respect to which it has been, namely:
1666 L. 1. 42. 43. On the day of the birth of Christ. W. XII, 2146-2149. 1667
"In the beginning was". As if he wanted to say that the beginning of the whole world and of all time behaves towards God as something future, as in which neither past nor future is to be found. So the beginning of all things was not in the word, but began in itself at that time: but the word was already at that time, when the beginning took place. Therefore it did not have its beginning, nor was it made or created, but it was already in the beginning.
- After that, so was the word "with God". Here the Son is distinguished from the Father, because when all things came into being and were not yet, he was with God. Here it is evident that he is distinguished from the one with whom he was; and because nothing was then besides God, it necessarily follows that he himself was also God; as it is further said: "and God was the Word"; as if he wanted to add: I have made the statement that he was with God; but since at that time there was nothing except God alone, you will clearly and obviously recognize that this word was necessarily. For since nothing else can be said to have existed apart from God, and the Word to have existed with God, it necessarily follows that this Word is nothing distinct from God, but God Himself. Therefore it is not necessary, as many would have it, that the words here be transposed and thus placed: "and the Word was God"; indeed, it is far better placed thus, as John has placed it; that thus the understanding is: God was the Word, that is, even the Word was the Godhead, and not such a one as would be with God and yet not itself God.
(4) Now the greatest heretics, the Arians, like the sorcerers of Pharaoh, have violated this sign violently, for they have stated two principia, according to which the one who is with God and different from God is eternal. In the meantime, however, they denied that he was God; indeed, they also admitted this, but in such a way that it was to be understood only by name. Therefore, it is evident that this speech, if left in the order in which John placed it, closes far more strongly against the Arians than if it is placed differently. Yes, it
the same is insurmountable, just as John placed it, and on the contrary, it is incapable of being closed if it is changed. For the Arians admitted that, as I have said: The Word was GOD; but this they deny to the highest: "GOD was the Word." Yes, I hold that it is actually thus set against the Arians, that, since he had said, "The Word was with GOD," he soon adds, "and GOD was the Word."
5 We will therefore repeat everything: "In the beginning was the Word", because it did not begin to be with others; for another is, already to be, yes, already to have been, and another is, first to become. Now all things were in the beginning; but when they were, he had already been. "And the Word was with GOD," that is, he was not alone, nor yet nowhere, but with GOD. And by this he is now distinguished from God, but much more from the created things, in the beginning of which he already was; since by the word "was" his beginning is annulled; by the word "with" his difference from the Father is established. Is he therefore both, eternally, and also, distinct. It does not suffer, therefore, to understand it as if he had been alone, since he had been with God; for the word "with" does not indicate one who is alone; just as it does not suffer to understand it as if he had taken a beginning, because he already was when everything took its beginning. But lest someone should say: Good! he has been eternal and is the Son of God, then they have divided the Godhead among themselves; or, for that very reason he is not eternal God, just as the sun's ray is enduring with the sun, but for that reason is not itself the sun: so he meets this Arian mischievousness by saying: "and God was the Word"; that is, although He is different, He is not different or another God, but the same God, that is, what belongs to the essence of God, or the fullness of the Godhead and the whole Godhead was itself the Word, because there is only One God; yes, the whole God is in the Word, the whole God is in the Father. It is therefore true that the Father is God, that the Son is God; and not only this, but also: God is the Father, God is the Son,
1668 L. 1, 43^is. On the day of the birth of Christ. W. XII. 2149-2151. 1669
that is, that which is God is the Father, and that which is God is also the Son. Hence the supposition of the logicians of today, which they call completam, is not to be respected here; for I do not say, That which is God is the Father or the Son; that I should therefore confound the persons: but that which is, the whole nature of God, is the Father and the Son; so that I assert the unity of essence. For the word, quicquid, that, signifies not what is personal, but what is essential; but the word, quisquis, that, indicates that which is personal, and this is the masculine and that the neuter. From which it is evident that they (namely, the logicians) do not sufficiently understand their own logic either, when they say that this proposition is false: That which is God is the Father; for they conclude and subsume: The Son is God; ergo, the Son is the Father. But this is a fallacia figurae dictionis, since in the first proposition the term is taken essentialiter (essential), but in the other it is taken personalster (personal). Therefore, a much better modus can be given than was done by the Cameracensian, thereby saving the truth of this article and of the syllogistic rules, namely this: Every syllogism that consists of such terminis that deal with God and divine things, in which the conclusion is false, certainly violates the fallacia aequivocationis, or figura dictionis. And hence it is that not all propositions dealing with God and divine things can be put into syllogistic form; and if they are made so, they make this fallacia. As: Every father begets; God's essence is the father; ergo the essence begets; is obviously false, because here it is not rightly inferred and subsumed. So also: No deity begets; but now every person is the deity; ergo no person begets. But it should be subsumed here: The deity A. is a deity; ergo, this deity does not beget. But this belongs to logic, and is only added here to explain the speech: "God was the word. Follows further: "The same was in the beginning with God." Because he had said: "God was the Word",
He repeats what he said before, so that he does not seem to mix the persons, and so that it does not seem as if he changes the two pieces that he said before, namely: "In the beginning was the Word", and: "The Word was with God"; and does not want to understand a difference, or that the Word was not from eternity. Yes, he confirms the predicted difference by the repeated sentence; that therefore the Son is truly distinguished from the Father, who is the same God with the Father. This is enough of these sentences.
Now we must also see that John understands the Son through the Word and why he does this. First of all, that he understands the Son through the Word, of which he expressly says below, when he says in v. 14: "And the Word was made flesh"; and lest you doubt further, he adds: "We beheld His glory" (whose glory is meant here other than that of the Word, of which he spoke before. *), "a glory as of the only begotten of the Father." Therefore the "word" and the "only begotten" are one and the same. Therefore he also describes him afterwards as the Son of God; and in his canonical epistle (1. Ep. 1, 1.) variously by "the word which we have heard and which we have seen". This is clear enough from other canonical letters.
- Secondly: Why does he call it the word? There are many reasons, and some of them are very beautiful and deep. The first is: He seems to have taken this from the 1st Book of Moses Cap. 1, 3. where it is said: "God said: Let there be; and there was." From which place it is clear enough that the word is with God, because when God spoke, this speaking was undoubtedly not a created nor human word, since at that time nothing was yet created, but things began to be through the speaking or word of God: but the word itself did not begin. And therefore what he said is true: "In the beginning was the Word"; for it was when God commanded by the same that all things should come into being: and so the same is apart from all that God caused to come into being, and yet is not made with all, but all is made by the same. It declares
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Therefore, the beginning of the Gospel of John illuminates the beginning of the first book of Moses with a very special light. If therefore God has spoken, His word is distinct from Him, and yet the same word could not be except with God who spoke. Therefore, the word is eternal, and yet different, and for that very reason also true God. And that which is, by which all things were made, is true God, because apart from that which creates and that which is created, nothing is and nothing can be. From this it is clear that John took his beginning from the beginning of the first book of Moses, because these following sentences: "In the beginning was the Word, and the Word was with God" etc. necessarily follow, as additions, from the words of Moses: "God said, Let there be; and there was." That therefore Moses rather called it the word, than John. For also the prophet had already taken this through the spirit from the very words of Moses, when he said Ps. 33, 6: "The heavens were made by the word of the Lord"; and again: "Thou hast made all things wise." In the same way, Solomon also took from this that which he praises of wisdom, Prov. 8.
- the other cause is: that by this he made us a more convenient and perfect way to understand and get out into the Godhead of the Son and majority of the persons in One Nature.
(9) In order to understand this, it should be noted that there is a twofold "Word". The first is inward, which in the most proper sense is called the "Word," which is the most perfect, and an image and sign of the Son of God, since it is found in the most perfect nature alone, namely, in the understanding and rational one; as is taken from the common saying, since one is wont to say of thoughts: He talks with himself; or: My heart tells me this. If your heart tells you, then it is a word, yes, such a perfect word, that you realize from your own experience that the word of the mouth is far worse, lower and weaker. For you cannot move anyone's heart by the word of the mouth as much as your heart is moved inwardly by your word; just as we
We are accustomed to say when others do not want to take our advice, complaints or memories to heart: It does not go to his heart; that is, this does not move his heart as it moves our heart. (But it would move their heart if we ourselves could send the inner word into their heart, but so we send only the outer word into their heart). From this follows, first, that the word, sst, "it is," is the most perfect of all words. Secondly, that this word namely the inner one, of which is said before remains within, and cannot be brought forward from outside. Thirdly, that no one knows it except he who has it with him. Fourth, that this word is man's own counsel, thought, wisdom, judgment, truth, and understanding. Fifth, that this word is not omitted or revealed better than by the word of the mouth or by any other action of the body.
(10) Therefore think of God as speaking to Himself and speaking in His heart, which is 1) the most perfect word of all, of which John speaks here; 2) which abides in God, and cannot be left out apart from God, but abides with God and is God. For if it were not God, it could be left out and separated, and mixed with others. But this cannot be; just as this also cannot be in regard to the word namely, the inner word of men. 3) That no man knoweth the same, but the Father: as it is said in the gospel, Matt. 11:27, "No man knoweth the Son, but the Father." 4) That this Word is the counsel, wisdom, truth, judgment, and thought of God; hence Christ is also called the wisdom and truth of God. 5) That this word is not omitted other than united with the flesh or humanity, which is, as it were, the visible word or work of God, in which God shows what Christ's mind and thoughts are; therefore also the incarnation of Christ is especially called a work of God, Hab. 3. But we hope to see this word in the future, when God will open His heart, yes, when He will not open His word.
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but bring us into his heart, that we may see the good of the Lord in the land of the living, where we shall see the pure truth and wisdom. For in the meantime he will show his hands and feet, eyes, ears and side; but then we also will see into his heart with all the blessed. And this word shall not be so small as the word of our heart; but it shall be infinite and everlasting, and shall give unto all a glorious vision and joy.
The First Amendment.
(11) The devil, or any other angel, can leave out his inner word and set it in the most violent motion; or at least he can give a stronger one than our inner word, because he moves us far more than we move a man by the oral word. For we experience how violently we are moved to envy, indulgence, despair; indeed, if it were granted to him, he would put everyone out of his place and destroy him. This is his strongest thought, or a figure he stirs up by such his strongest thought; as the Psalmist laments, "The strong have sought my soul." Just as a man by a strong violent voice presses his inner word far more strongly than it otherwise does: so the devil directs the attack on our heart by that figure which he has excited with vehemence; as we also often feel this when he tempts us with violence; but when he tempts us with cunning, we see that so far he is superior to us in power, so far he is also superior to us in craftiness, since he can deceive us with such a semblance that nothing seems holier to us. You can learn this from the deceitful, deceptive people, how they deceive even the clever today with wonderful mischievousness; how should not their rulers do this much more? Ah! that we are so sure, and neither fear nor recognize this great trick of the devil! Behold how he deceives the heretics and the proud under a special guise and appearance of goodness, so that there seems to be no evil behind it, or even if it has the appearance that they are such.
consider them to be small. In this way he can blind our eyes, so that where there is only evil, we see no evil at all, and where there is only good, we see no good at all. He may do this through his inner word, or through a breath and spiritual form, which has been stirred up and brought to our hearts by his word: yet we feel, if we will, what he speaks to us and imparts to us. If the devil can do this, what will it be when God stirs the heart of the damned through his word? This will be the voice of power, and the thunder of his glory, and the cry in the middle of the night; he who fears God must not be afraid of this. But now he does not cry out in this way, but speaks gently; as it is said in the Psalm, "I will hear the Lord speak in me."
The Second Amendment.
It seems that the inner word is nothing different from the same except like a movement. For it seems to be such a movement. But this is dealt with more extensively elsewhere and below.
(13) The other word is external, but this is for the sake of another, the internal is for our own sake; for by the internal we speak to ourselves, by the external we speak to others. But let us also see here in what way the divine word is made known to us. First, it happens in that this word is called wisdom, truth, judgment. Second, because it proceeds from the mouth in an incomprehensible way; for who can say how such things are formed from the mouth? Third, it is enveloped in the voice. Fourth, being thus wrapped up in the voice, it is scattered among many, and fills many ears, though it be but one word. Fifth, most of it does not enter the ears, but goes up into the air, since it is not grasped by anyone, because the air has no ears. Sixth, when it comes to the ears, and yet is not heard nor moved; among other admirable circumstances, which I leave for others to consider. Because now the Son of God, who became man, has all these things in himself,
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He is called the best word. For 1) it has already been said that he is wisdom and truth; 2) he comes forth from the most high mouth, as Sir. 24. 3) He is veiled in voice, that is, in visible flesh; 4) Being thus veiled, he is scattered among many, because he is known by many, and fills their ears by the hearing of the preaching of faith; 5) the greater part of it goes into the air, because there are many unbelievers and few believers; 6) yet it comes to be heard and lets itself be heard alone, that is, it alone holds forth faith, but not yet the form; but nevertheless it works inwardly in this hearing the teaching and the blessedness; as is said Ps. 72, 6: "He will descend like the rain on the fur, like the drops that wet the land"; which is a
This is the quality of the word, because it falls on men; and Christ has indeed descended on all nations through preaching. Just as the rain descends without any work on our part, so also the grace of Christ descends without any merit on our part.
- but the word is not found in another creature, although in every creature something is found, which is instead of the word, that performs in it, what the thought performs in the soul and the oral word in the body. Yes, we want to see a little after our meditation that, since we do not find in each thing the word, so there could be called the word of God, we nevertheless find something like the word, which in its measure, although imperfect, represents just that. For this reason, let it be said:
/ the understanding
/ the sensible the creature < the sensible
/ the animate
/ the lifeless, /
There we find this act as a consequence, namely
that, so actually word is called thoughts and rath sensual
Life, namely, as a result movement,
By which it grows and increases so that it becomes perfect.
For to the word of understanding all the following names come to some extent, because the word is a thought, a sensible sensibility, a sensible life, a sensible motion: therefore also all and every pieces can be attached to some extent to each one among the same. For as the sensible thought of the creature is a sensible word, a sensible sensibility, a sensible life, a sensible motion: so also the sensible sensibility of a thing is of the same intention, or a sensible sensible word, a sensible sensible thought, a sensible sensible life and motion. For sensuality and sensation give to it in its kind and measure what understanding gives to the sensible creature; thought, to the sensible; motion, to the inanimate; and life, to the animate. And though the lower are more conveniently said of the higher; yet not altogether awkwardly are the higher said of the lower: that though I speak more conveniently when I say that the word is an intelligible life, motion, or sensation, than when I say that the motion is an inanimate one, I speak more conveniently when I say that the word is an intelligible life, motion, or sensation.
living word, sensation and life. So the life of the animate thing is, as it were, its word, its sensation, its movement etc., and the movement of the lifeless thing is, as it were, its word, its sensuality and sensation, its life. And the life gives it that in its measure which gives the rest theirs.
- But I distinguish the understanding nature from the rational nature, which seems inconsistent to many worldly wise men, but is nevertheless in accordance with Scripture, because the understanding, according to the judgment of Scripture, goes to the invisible and eternal things that make blessed; which St. Augustine, according to my judgment, calls the upper part of reason and man, just as he calls reason the lower part and woman, which deals with the temporal, and to which belong all those works that are done on earth with special skill and diligence, not caring whether they please God and serve future blessedness. Therefore, to call her work more a thought than a word; as the 94th Psalm v. 11 says: "God knows the thoughts of men, that they are vain.
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are." But to the understanding alone belongs the word; for it is a constant, true, and eternal, not a vain thought; for it lasts forever, so far as its nature is concerned, however much it decreases, but the thought of reason will at last cease from all its works. Accordingly, just as the understanding and reason, when it acts with itself, moves with itself, talks with itself, brings forth the word from within, and thus, as it were, feels and lives, and brings forth an animated action and intelligible sensation from itself, when it indicates that GOD the Father brings forth His word with Himself: so also the sensual nature, when it creates sensation, shows and awakens itself, makes itself to some extent alive, that it is thus in the sense and sensation where it was not before. So also the living, when it grows, blossoms, bears fruit, then it emerges as it were from itself and gives something of itself, and nevertheless it does not leave itself; and so it goes also in God. Yes, it is also like this with the lifeless: by being moved, it grows to some extent and becomes what it was not before. For just as through its cognition the understanding, reason and senses arrive where they were not before, so the animate through its growth and the inanimate through its movement arrives where it was not before; it multiplies and multiplies itself in itself, but does not depart from itself, indeed, it remains the same: Thus God remains in an inexpressible way just the same, and multiplies himself by recognizing himself, by speaking, understanding, feeling, omitting and acting, and by moving with a comprehensible, yes, with a supercomprehensible movement. Yes, if it did not remain the same, it could not thus multiply; just as a thing, by being moved, could not multiply if it did not remain the same; and the sense by its sensation, the understanding by its thoughts, the living by its growth, would not be multiplied if they did not remain the same. For if something else were to become of it, the very same thing would not be moved; the very same thing would not feel, grow, think, and understand, but the other thing, to which it would be called, would not be moved.
would have become real. It does not follow, therefore, that the thing multiplies and leaves itself out; ergo, it leaves itself. Yes, the opposite follows: while it multiplies, it remains and becomes the same.
(16) Therefore we see how the origin of the word from the Father shines forth in every thing and creature in many ways, although not in a uniform way. For the movement of the inanimate thing shows this in the most imperfect way, because the multiplication is small, according to which it is multiplied when it is moved into many; but it is still a multiplication. But just as movement is itself the essence of God, according to the opinion of Aristotle, who says that he is an actus mobilis, insofar as he is such: so it is to be said in the same way that the nascentia of the living is itself the living, insofar as it is such, because it is an action of the living, insofar as it is a living. But I take the word nascentia, for lack of words, here for every actus of an animate thing, just as movement is every actus of the inanimate, the sense of the sensible, the thought of reason and the word of understanding. Just as motion means not only a locality, but also all other ways in which the thing multiplies itself; as, the whiteness, the size etc.: so the word nascentia means here the maintenance, multiplication, procreation, so there is an actus of the living itself or even the living; not in so far as it is a tree, wood, herb, but in so far as it is such, namely, a living thing, according to the philosophy of Aristotle. Thus, sensation is nothing other than the essence of the thing that senses, that is, the actus of the thing that senses, insofar as it is such. So also the word itself is the understanding, in so far as it is such a thing; which is all easily understood from the likeness of the movement to the moving thing. So also the son of God is himself the essence of God, and the divine essence is itself the word, inasmuch as it comes from him through the only inexpressible and over-comprehensible movement.
(17) Further, consider also this, that every thing by its movement, and not by its
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I was not aware of this, but I was not aware of this, because I was not aware of this, but I was not aware of this, because I was not aware of this. So also the sensual nature reaches the sensual or sensation, not by being, but by the power to feel. So the reason, thus the understanding, thus also God, multiply not by being, but by bringing forth. And just this is that the being neither begets nor is begotten. It follows, then, as St. Augustine very finely says, that the mind, memory and will, or the mind, knowledge and love, are one life and yet three lives. Thus, if one said in the case of an inanimate thing: The thing, the movement, the rest are one and yet three, since in being the thing, it is also capable of movement, then the movement flows from being, not in so far as it is, but because it is movable, from which movability the movement flows; but from both, namely from the movement and movability, comes the rest and the end of the movement. For in all motion it thus happens that the attained part ceases to be attained, and there is the moving rest: that thus the thing is moved in view of the terminus which it seeks, and rests in view of the terminus which it has attained: for this reason it is always moved for itself and also rests; it always begins for itself and also ceases; it is always for itself in the beginning and in the end. This is how it is in divine things, since God is always moved and rests (the reader should take some credit for the words, which are clumsy for the expression of such a high thing), the Son goes out in moving and the Holy Spirit in resting: because the Holy Spirit is the end of the outflow of God. Yes, as the movement always flows out from the Father, that is the Son, so the rest always comes from both, in which both, the moving as well as the movement, reach their final state. But the movement is eternal there, therefore also the rest is eternal. See, therefore, how beautifully Aristotle serves theology in his philosophy, if he is understood and applied not according to his will, but in a better way. For he has the things right before
and I believe that what he brings forward with such great pomp and boasts about it, he has stolen from elsewhere. But I ask forgiveness, O God, for speaking so unworthily of your nature, which is the most hidden, even though I ascend the steps that you yourself have ordered.
18 Now we must proceed to the application, and learn first of all that just as the Word of God became flesh, so also the flesh must certainly become God. For therefore the Word becomes flesh, that the flesh may become the Word. Therefore God becomes man, so that man may become God. Therefore strength becomes weak, so that weakness may become strong. He draws on our form, likeness, image, and likeness, that he may clothe us with his image, likeness, and form; therefore wisdom becomes foolish, that foolishness may become wisdom; and so it is in all other things found in God and us, in all of which he has assumed ours, that he may give us his. But we become the Word, or like the Word, that is, true, just as he became a man, or like man, that is, like the sinner and liar, but not a sinner and liar; just as we do not become God nor truth, but divine and true, or partakers of the divine nature, when we receive the Word and through faith adhere to it. For even the Word did not become flesh in such a way that he left himself and was changed into flesh, but that he took on flesh and united himself with it; by which union he is not only said to have flesh, but also to be flesh. So also we who are flesh do not become the Word in such a way that we are essentially changed into the Word, but that we accept it and unite with it through faith; by which union we arrive at it being said of us, not only that we have the Word, but also that we are the Word. For thus says the apostle (1 Cor. 6:17), "The Lord is the Spirit, and he that believeth in the Lord is the Lord.
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One Spirit with him"; and Joh. 3, 8.: "So is every one that is born of the Spirit"; item v. 6.: "That which is born of the Spirit is spirit." And the apostle says, "That in Him we might be the righteousness that is before God." Accordingly, as we are called one Spirit, righteousness, truth, sanctification, and kingdom: so also we are called the Word, wisdom, power; as it is said, "For Judah hath become his sanctification, and Israel his power." And since Christ's garment is righteousness, holiness, honor, and glory, and we are his garment, we also are the righteousness, glory, and honor.
(19) But if we accept the word, we must forsake and humble ourselves, keep nothing of our mind, but deny it altogether, and in this way we undoubtedly become what we accept (and so the Lord bears all things in this life with the word of his power), though in fact not yet ourselves. For no believer is given here what he believes, but only the word, as the faith of things to come; and if we cling to this word and are caught by it, we are the whole word. Yes, also in the things to come he will carry us with the word: but this will be the indivisible word, or that which has been clothed in the flesh, without voice, sound, or writing. But that which is within is clothed in sound, voice, and writing, as honey in the honeycomb, the kernel in the husk, the marrow in the bark, the life in the flesh, and the word in the
Flesh. Nor is it to be wondered at that I said we must become the word, since the philosophers also say that the understanding becomes intelligible through real comprehension, and that the sense becomes sensual through real sensation; how much more is this true in spirit and word! For thus Aristotle says: It is impossible for the understanding to take place except in respect of the things which it understands; but according to power and capacity it is all such things: so also desire, and that which is desired, love, and that which is loved, are one, all of which, if understood substantialiter, is most false; but thus it is to be understood: The intellect and affect, when they are directed toward their objects and bear a desire for them, insofar as they thus bear a desire, behave like matter, which strives for form and desires such; And in so far as they thus bear a desire, but not in so far as they subsist, they are a mere faculty, nay, a nothing, and become something only when they extinguish their objects; thus the objects are their being and their lotus, without which they would be nothing, just as matter without form would be nothing. This beautiful philosophy, which is understood by few, is useful to the highest theology. For example: God is the objectum of blessedness, yes, even the essence of the blessed, without whom the blessed would be nothing at all; but by attaining this object they become something, since before they were only a faculty. Therefore God is an actus. But more about this elsewhere.
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St. Stephen Day; Matth. 23, 34-35
*On the day of St. Stephen. )
Of one's own wisdom and will.
Matth. 23, 34. 35.
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 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.
001 Why saith he not, I send unto you the righteous, the pious, or such as are renowned by another name of will and power; but only such as are renowned in the word and in wisdom? For under the three names are signified three kinds of men learned in the word; even as learning is threefold. For first, some are directly blown by God, and instructed without human instruction, only by divine inspiration and revelation. And these are the prophets; as 2 Petr. 1, 21. says: "No prophecy has ever been produced by human will, but the holy men of God" etc. On the other hand, some of which is just now said are not only instructed directly by GOD, but also men are instructed by GOD through men and with a living voice. And in this way all are instructed by God to righteousness, through the ministry of men; and these are the wise, as it is said Psalm 37:30: "The mouth of the righteous speaks wisdom"; and elsewhere, Psalm 49:4: "My mouth speaks wisdom." Thirdly, there are those who receive their instruction neither through the service of men, nor from God alone, but from the reading of the holy Scriptures, namely, who by reading, research and reflection practice to know the truth, and thus become mighty to interpret the Scriptures, and to write down that which is to be read.
*) Also held in 1815 in the Augustinian Chapel at Wittenberg. - Löscher I, 243 ff; Erl. A. opp. var. E. 1. 85 sqci. D. Red.
den. Therefore, just as there is a threefold word, namely, thought, word and scripture, so there are also threefold scholars: prophets, who grasp the teaching with the heart; wise men, who grasp it with the ears; scholars of Christ, who grasp it with the eyes. And just as the teaching received by the heart is far more lively than that received by the voice; so also the teaching received by the voice is far more lively than that received by the letter. For the letter is a dead voice, but the voice is a living letter, yet it is still a dead thought. But the thought written with God's finger is the life of the voice and the letter; for the voice awakens more than the letter, but the thought awakens more than the voice. Yes, God writes in the hearts and makes prophets; man writes in the ears and books by voice and letters.
2 So the question is, as I said: Why does he send only these and not the righteous? Answer: To show that all reluctance comes from carnal wisdom, which cannot be subjected to God, since all have a zeal for God, and think that they obey God with a good will; but this does not happen according to the Word, nor do they throw down their wisdom and understanding. Therefore they demand and receive the righteous, the pious, and the kind, but they despise the truthful, the conscientious, and the wise. The whole dispute is over the means to the end:
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As for the purpose, they are all unanimous. They all want to be blessed and please God, but they do not agree on how to please God. Therefore they always argue with pride and contempt against the justice of God, and consider as foolishness what is offered to them as wisdom; likewise the truth seems to be a lie to them, yes, they persecute and kill those who speak the truth. For so I also preach always of Christ our hen: but this must be erroneous and false that is, with the world. Christ wants to be our hen for salvation, but we do not want to be. For this is what I have said, that by all our righteousness we cannot be saved at all; but we must flee under the wings of this our hen, that what is not in us we may receive out of his fullness. For so it is said in Mal. 4:2: "But unto you that fear my name shall the sun of righteousness arise, and salvation under his wings"; and in the 91st Psalm v. 4: "He shall cover thee with his wings, and thy confidence shall be under his wings"; and Ps. 63:9: "Under the shadow of thy wings I glory; thy right hand sustaineth me." For he who walks securely in his own righteousness will be carried away by the birds of prey, that is, by the most cruel devils.
(3) But, behold, our Lord spreading his wings upon the cross to receive us, such namely, those who rely upon their own righteousness not only depart from his wings unto their own good works, but moreover they will not hear the voice of the calling hen. They will not, I say, hear that all their own righteousness is sin, so as to need the hen; yea, what is the worst, they themselves become birds of prey, and seek to snatch and rob others from the hen, persecuting also the other little chicks, who hope to be saved in the mercy of this hen, that they may devour them the more surely, when they have withdrawn them from trusting in Christ, and brought them to the trust of their own righteousness. Thus it happens that those who contest and deny grace the most are the ones who
boast of them the most. Just as the Jews at that time persecuted righteousness the most, when they persecuted righteousness for the sake of righteousness, namely, by considering as righteousness that which was pleasing to them; so also these call grace what they themselves dream. But stand firm, and let no one be moved by the contradiction; for it must be so. The prophets, the wise men, the scribes, when they are sent to the righteous, the holy, and the pious, are not received by them, but are put to death; but they are received by the unrighteous, and by sinners, and by publicans, and by whoremongers; for the latter desire to be instructed, and are hungry; but the latter are full, and are too learned.
The first teaching.
Since God wants all men to be saved and no one to be condemned, carnal wisdom alone makes divine wisdom say, "I have willed, but you have not willed. For it is strange that God's will and our will contradict each other and are not unanimous.
(5) The first is clear from 1 Timothy 2:4 and from everyone's own experience. For it is said: "God wants all men to be helped and to come to the knowledge of the truth"; and Ezk 18, 23: "Do you think that I am pleased with the death of the wicked? Likewise Ps. 30:6: "The wrath of the Lord endureth for a moment, and he delighteth in life"; and in the Book of Wisdom Cap. 1:13: "God hath not made death, neither doth he delight in the destruction of the wicked"; likewise: "He maketh whole the nations of the earth." And every man, when he is asked: Whether he will be saved? answers: Yes, I will; and when he is asked: Will he be damned? he answers: No. Is it not strange, then, that God's will and man's will are the same, yet one will says to the other, I have willed, and thou hast not willed? And this desire, which is still left in the human will, remains constant, namely, that man wants to be saved, to live well and happily, and not to be condemned.
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The only thing that is still left of reason is to constantly focus on what is best, on what is true, right and just. For this is still a remnant and backward part of nature, which is corrupt, and, as it were, the tinder, seed and matter, so that it can be awakened and restored by grace; as it is said in Isaiah 42:3: "He will not break the bruised reed, nor quench the smoldering wick"; as if he said: but rather he will restore and fortify it, he will rekindle and kindle it. Thus Isaiah Cap. 1, 9. says: "If God had not left us seed, we would have been like Sodoma", that is to say, if he had not preserved these remnants of nature, it would have perished completely. And Job says Cap. 14, 7. 8.: "A tree has hope, when it is already cut down, that it will change again, and its shoots will not cease. Though its root perish in the earth, and its trunk die in the dust, yet it greeneth again with the smell of water, and groweth therefore as if it had been planted." *)
(6) Thus nature can be revived if grace is not resisted, which is done by the wicked, who rely on this remnant, and from their own will and wisdom do not want to be renewed and restored, but imagine that they are healthy and whole. So this part of the will, according to the root, is still left, so much so that it is almost the only cause of their entire damnation, even among the damned, that they do not want it; and they demand a salvation with an immense vehemence, which is contrary to true salvation. For thus St. Augustine says that pain is the soul's displeasure with things that happen contrary to our will. Therefore, on the contrary, pleasure and joy are the soul's delight in the things that happen according to our will; and for this very reason the wicked will seek to escape damnation for all eternity, to turn away from it.
*This version of Luther is still a remnant of medieval scholasticism, which Luther soon dropped. D. Red.
and yet run against it at every turn. Therefore, the wicked are described in Psalm 1, v. 4: "Dust before the wind," namely, they are always driven about, and flee with a terrible terror, and yet do not escape the dreadful misery. But the righteous shall take root in God by the rivers of water, that is, by the river of pure pleasures.
Addition.
(7) It is surprising that sinners will be punished solely by the will according to which they are in agreement with God, who desires the salvation of all men and does not want their damnation, that is, by wanting salvation and not damnation. This is evident from Prov. 1, 26, where it says: "I will also laugh at your calamity, and mock you when it comes that you fear"; item Ps. 3: "What the wicked desire is lost"; and Ps. 109, 7: "Let his prayer be sin"; item Book of Wisdom Cap. 5, 15: "The hope of the wicked is as dust" etc. For this good will, implanted by God, is, as I have said, indelible in man; indeed, by it he will be punished first of all, because he cannot help not wanting punishment, and because he cannot help wanting rest and blessedness.
The other part of the conclusion is proven because carnal wisdom dissipates the will of God, that he wills, not that he should and that God wills him to be blessed, but that it seems good to him, and that man himself chooses to be and to become blessed. For here the controversy arises between God and men, namely, concerning the way, and not concerning the purpose; as it is written Matt. 5:25: "Be ready to meet your adversary soon, while you are still with him in the way"; as if to say: Divine wisdom and carnal wisdom have one purpose before them, but in the way they are not of one mind. Just as two laborers are directed to the same work, but by different efforts, and opposing means, and discordant counsel, the one necessarily errs, but the other alone is on the way.
1688 L. 1, 59-61. on the day of St. Stephen. W. XII, 2174-2176. 1689
the right way. As when, among two builders, one prepares the wood rightly and well and makes it into a house, but the other, who does not agree with him and is proud, as if he knew better, makes the wood into a bridge, a fence, or anything else, and yet intends to build a house, he is not a builder but a cutter. So also when a tailor wants to make a skirt, and out of his own superfluous advice, so that he does not agree with others, finally produces pants. And Horatius says: Amphora coepit institui currente rota, cur urceus exit? (One begins to prepare a wine jug on the turntable, why does a waster jug come out. *) And the same: Parturiunt montes, nascetur ridiculus mus. (The mountains are crawling, and behold, a possessive mouse comes out.) If, therefore, all agree in intention and purpose, both the right and the wrong, both the learned and the unlearned; but because they are not united in the proposals and means, one of the two is deceived in the intended purpose and intention. Since then the right can say to the wrong: You certainly did not intend, but we did; but they namely, the perverse ones, must say: We did indeed intend the same, but we could not. Why? Because our own wisdom stood in the way. So among men, one seeks to be blessed in honor, another in riches, another in wisdom, another in his own righteousness; and in this very thing he is not in agreement with God through his mind, carnal wisdom and his own counsel; because God wants to lead to salvation through humility, which is obtained under the cross, and through the confession of sin. For this is the counsel of the wicked, Ps. 1:1, but the generation of the righteous will be blessed.
Therefore nothing is sought in the Scriptures, except that this wisdom be destroyed and cast down, that man may hear the voice of God, which teaches him and guides him by the right paths to the end, which he himself wants and desires, but cannot find and obtain for himself. Thus it is said in the 95th Psalm v. 8: "Today, if you hear his voice, you will hear his voice.
When you hear this, do not harden your hearts"; then follows: "Their hearts are always wrong, that is, they have a zeal and good will, but one that is in error. And Ps. 112:4: "To the pious the light rises in darkness"; likewise Ps. 97:11: "To the righteous the light must always rise", that is, to the one who believes God's word and counsel and rejects his own counsel, "and joy to the pious heart"; item Ps. 33:1, "Rejoice in the LORD, ye righteous," that is, those who believe God's counsel, "the upright shall magnify him"; and v. 10, "The LORD destroyeth the counsel of the heathen, and turneth aside the thoughts of the nations." So throughout the whole eightieth Psalm, almost in all the verses, there is a plea for the law, command, word, sentence, judgment, righteousness, justification, that is, for the right means that leads to the end that all ask for; for it is not to ask that we will the good, but that we will it in the right way and that we will the true good. Therefore the Lord also says in this gospel that he will send, not righteous, pious and godly men, but prophets, wise men and scholars of Christ, namely: "Because he will send righteous guides, rulers and counselors, who shall lead us by the right ways and means," he opposes carnal wisdom and human counsel with all diligence. For carnal wisdom is a sensuality that goes on its own counsel and advice; that is, when reason is wise and states what seems to it to be right and good, since it is not able to do this, but should ask of God that it may be instructed by His Spirit to what is in fact right and good, and not only seems so. Therefore, the word has become both a hidden and a humiliated wisdom of God, so that it also hides and humiliates our most shameful wisdom, which is full of vanity, error and sin.
The second teaching.
(10) He who does not listen to Christ's counsel and departs from his own, though he does not kill, yet all righteous blood will be upon him, because he is of the race of the
1690 L. 1, 61-63. On the day of St. Stephen. W. XII. 2176-2179. 1691
is the slayer of death. And so Christ says Luc. 11, 23: "He who is not with me is against me"; and in Matthew Cap. 23, 31: "So you truly testify that you are willing to do the works of your fathers, for they killed the prophets," since they themselves did not kill them. And the reason is, "He who does not depart from the lineage of those who killed the prophets testifies by deed that he is of one mind with them; just as he who deals with thieves and robbers, and who is pleased with the thief and robber, shares in the punishment and guilt, even though he himself has offended no one in deed; just as Paul stoned St. Stephen, as he himself confesses in Acts Cap. 26, 10, by the hands of the Jews who stoned him. Thus the blood of Christ and all his saints is imputed to all ungodly men, because they are of the race and station of those who killed them and shed their blood. O a fearful word! O a carnal wisdom, which is to be fled with all diligence! For he that loveth his own mind, carnal wisdom, his own counsel, what loveth he but the weapons wherewith Christ and his saints are slain? For who killed him but the fury and love of his own mind? If, therefore, you have not killed the son of a prince yourself, but you take pleasure in the weapons, instruments, efforts, counsels, yes, you make use of them; and since the prince commands, under penalty of life, that they be banished and thrown away, and you praise them and keep them, will he not consider that you have already wanted to do the same, or have just done the same, and condemn you as one who disobeys his command? This is how it will be with all those who love their own proposals, for they love the instruments of Christ's death and of all the saints of God, whom every one should most surely love, if he would be his friend.
011 Is the excuse therefore vain, that thou hast not slain Christ and the righteous, seeing thou hast in thine hand the weapons wherewith he was slain? For if he should ask: What is the meaning of this? you will answer: It pleases me and seems to me.
to be fine. Then he will answer, "This is the very thing that killed my son, and if you had not known it, you could be forgiven. But since you know that these are weapons of blood, and that they signify Christ's death with bloody marks, you should have abhorred them and not loved them, just as the son abhors the weapons with which his father and brother were killed. Therefore this red and bloody dragon, whose weapons are anger, pride, wrath and the like, is to be fled with the utmost diligence, yes, with disgust, and to strive with godly alacrity for humility of mind. Solomon therefore draws from this generation when he says Prov. 1, 10: "When the wicked tempt thee" etc.; likewise v. 11: "Go with us, we will lie in wait for blood." And Rom. 3, 15. it is said of this whole generation, "Their feet are swift to shed blood," viz. because of fellowship, society, and union, though not because of the very same work; Acts 2:40: "Let this naughty generation help you"; and Ps. 12:8: "Thou, O Lord, wilt preserve them, and keep us from this generation for ever."
Addition.
(12) As often as we perceive through our own feelings that we are driven to accept our own opinion, we should detest ourselves with sighs and weep for our misery, because it is terrible that in a Christian is found the sting of death with which his Lord Christ is pierced; and because it is terrible that he lives and fights against his Lord, who should fight for his Lord with all his might, and even die. Therefore, we always have the opportunity for great sorrow and the most humble confession, because we realize that the bloody arrows of the generation of this murderess are still left in us, and if we do not feel pain and groan for their sake, all the righteous blood that has been shed will come upon us. etc.
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The third doctrine.
(13) Though God has laid upon us impossible things which are beyond our power, yet no one is excused here: but he that excuses himself comes under greater accusation.
14 The first is clear, and is evident from the fact that he presents invisible things in which he wants us to be blessed, which carnal wisdom cannot appreciate and esteem, because it cannot grasp them. Above this, because the law is spiritual, but the wisdom of the flesh is carnal, it cannot attain to fulfill it. Thus the apostle Rom. 8:6 says: "The wisdom of the flesh is death, because it is not subject to God" etc. Since we are therefore carnal, it is impossible for us to fulfill the law, but Christ alone has come to fulfill that which we cannot fulfill, but which we can certainly dissolve. "For that which was impossible for the law," saith the apostle Rom. 8:3, "being made weak through the flesh. "etc. Behold, the law is impossible because of the flesh. But yet Christ communicates its fulfillment to us by presenting Himself to us as the hen, that we may flee under His wings, and that we too may fulfill the law through His fulfillment. O, a sweet hen! O, blessed little chicks who belong to this hen!
The other part is clear, because he interprets it for the sake of seeking and knowing grace, and emptying the wisdom of the flesh. "By the law comes knowledge of sins." For when it is recognized that lust cannot be removed from us by any suggestion or help, and that it is contrary to the law, which says: "Do not be tempted"; and when we all learn that lust is quite insurmountable, what is left but that the wisdom of the flesh should cease, give way, despair of itself, perish, and thus, humiliated, seek help elsewhere, which it cannot give itself. Therefore he says: "How often have I wanted to gather you" etc. See how he offers his grace even to those who do not seek it. Is therefore the charge greater, that man does not seek grace alone?
He does not seek it, for which he was admonished by the law, but that he also despises the offered grace, reviles the spirit of grace, and considers the blood unclean, so that he is cleansed. He considers it unclean, because he thinks he can help himself with his suggestions, as if he did not need it, and does not believe, nor does he want to listen. Therefore his house is left desolate. But we, as simple little chicks, want to pray with St. Stephen: Under the shelter of thy wings they shall rejoice; and again, They shall have hope under his wings. Rom. 8, 3. 4.: "God sent His Son in the likeness of sinful flesh, condemning sin in the flesh through sin, that righteousness might be fulfilled in us."
(16) That which is said of the human will, that it is unanimous with the will of God, is to be understood of the remaining part of the will, which naturally wills the good. For to speak of the whole will, it deviates both in the love of the good, and reason in the knowledge of what is right and true. Therefore, what remains of reason is also conformed to the wisdom of God, although the whole of reason is entirely unlike it. For if invisible and hidden things are presented to the will as well as to the reason, then the reason does not grasp such things, just as the will does not love such things, although they are inclined to recognize and love such things through what is left over. For what is left of the will is certain; but what is left of the understanding is weak and uncertain. Therefore the intellect recognizes only the probable things; likewise the will loves the same, and cannot rise above it that it loved the invisible before the same. But I call invisible things only that which is in God: visible, however, that which is not God Himself, as wisdom, virtues, gifts of grace. For although these are not sensual, carnal or corporeal, they are nevertheless presently known to man. Therefore, the heretics and the ungodly are mainly lost in them, because they are so
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They love them stiffly and firmly, as if they loved God by loving these things. For this is why, when they are punished in these things, they are jealous and rage, and defend themselves, and practice jealousy before God with ignorance and without knowledge. But the commandment, "Thou shalt love God above all things," does not say, "Thou shalt love the gifts of God," etc.; but commands plainly that the invisible things are to be loved, which man's reason has not comprehended, no eye has seen, and no ear has heard. Therefore, even though they are wise and live well, they can rightly be said to live according to the wisdom of the flesh, and perhaps better than all others who are wise and prudent only in bodily things. The characteristic of them is that they are servants without fear and secretly hopeful. For the commandment, "Thou shalt love God thy Lord," shows superfluously enough the sickness of both namely, of the mind and will, because we look to the visible, if we love and are wise in it, which yet is forbidden there. Yes, for the enlightenment of reason the Word, as the wisdom of the Father, became flesh, and for the healing of the will the Holy Spirit was sent; so that the Word would give light to reason, but the Holy Spirit would give fire to the will, so that the understanding would understand and the will would love those things that are invisible and above it, which it has been sent to understand and love through what remains, but in fact does not love or understand, because what is invisible to reason and the will is not loved.
is lacking, prevents him from doing so. Therefore, one must always sigh and pray.
17 A sick person, whom one tries to help with medicine, can serve here as an example. This sick person still has some remnant of health, which physicians call the forces of nature, because he is inclined to do what a healthy person does, but he cannot do it. For if there were not something left of health, the disease would be desperate and incurable. But regardless of all this, he who can take latwerge and other medicines should not consider himself healthy until he no longer desires them, or even despises them, and is hungry again for the usual food and is able to eat it. It is the same with the folly of hypocrites, who, because of God's virtues and gifts of grace, boast as if they were perfect and righteous, as it is with the sick, who, after taking medicine, imagine that they are healthy, and therefore prove themselves pompous and pompous to the physician. For just as this is not health, but only the means to health, so also the works and gifts of righteousness are not salvation itself, but the means to salvation and righteousness. But God alone is salvation, who is sought through all these things, of whom it is not to be boasted that he is already found. Therefore, just as a sick person does not act without fear, even though he can take medicine; so also a righteous person does not act without fear, even though he works good; because both are in danger of destruction.
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St. John Day; Sir. 13, 1-8
*On the day of St. John. )
Of the fear of the Lord.
Sir. 13, 1-8.
No one does this except the one who fears the Lord, and the one who keeps God's word finds her. And she will meet him like a mother and receive him like a young bride. She will feed him with bread of understanding, and will water him with water of wisdom. Through this he will become strong so that he can stand firm, and he will cling to her so that he will not become a disgrace. She will exalt him above his neighbor and open his mouth in the community. She will crown him with joy and gladness, and endow him with an everlasting name. But fools cannot find her, and the wicked cannot see her. For she is far from the hopeful, and the hypocrites know nothing of her.
- "He who fears God does good," says Ecclesiastes. This is a short lesson for those who want to know how to do good. For if you ask, How shall I do good? he answers, Fear God, and whatever you do in that fear will be good. Thus, in the last chapter of Ecclesiastes, v. 13, it says: "Let us hear the main summa of all doctrine: Fear God and keep His commandments; for this belongs to all men." Let us therefore conclude: Just as it cannot happen that he who fears God should do what is evil, so it cannot happen that he who despises God should do what is right and good. And it is not to be wondered at, since even contempt is evil, and fear itself is right and good. For even if you raise the dead and live safely, you do not then do what is good; on the contrary, even if you do the least work and live in fear, you then do what is good and right. Every work has as much good in it as is found in it from the fear of God; and again, every work has as much evil in it as is found in it from contempt.
Addition.
- Since not only the works that are done against the law, but also those that are done against the law
*) Held in 1515 in the parish church of Wittenberg. - Löscher 1, 252 ff; Erl. A. oxp. var. arZ. 1, 66D . Red.
are done according to the law, with contempt for God and without fear of God: it is clear from this that not only are evil works sinful, but that good works can also be sinful, namely, those that are done in security, pride, and without fear of God. Second, just as he who fears God does not need to be diligent in choosing works, so he who does not fear God does not need to be diligent in choosing works. This is clear because many, driven by the spirit of deception, choose such works as they dream will please God, and on which they rely, when they are not such at all as prayer, fasting, vigilance, etc. For these works are good and pleasing to God when they are done in the fear of God; just as the work of a tailor, shoemaker, mayor, prince, indeed, of every art and office is pleasing to God in this way. But now they choose such things as if they were pleasing in and of themselves, since it is said in the cited saying, "He who fears God does right and good," as if to say, "If a man is to do right and good, he must first of all fear God; if he does not fear God, it is in vain for him to think that he is doing good.
- But in order to explain this more, the question is: How can the fear of God be something good, since otherwise that which is feared is hateful and not pleasant (as the common saying goes, and St. Jerome says: "You cannot fear God")?
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other than the one you fear), but God is the highest good and most lovable. The nature of fear, however, is that it wishes that that which it fears should not be; for in this way one fears hell, death, poverty, and whatever it is that one wishes should not be and should cease to be: but now it is the greatest blasphemy of all to wish that there is no God. So to fear God is as much as to curse God; for to wish that God is not, that God is not alive, that God is not powerful, that God is not wise, that God is not willing, that He is not just, true, good etc.: what does it mean but to wish Him the greatest misfortune and evil? I therefore bring this question for no other reason than to see how few there are who bless, praise and glorify God; and how great a work it is to bless, praise and glorify God rightly. For there are many who sing and read the praises of God with their mouths, yet their hearts are full of blasphemy, even though they neither believe nor know such things. Of these, God says through Isaiam Cap. 29, 13: "This people honors me with their lips, but their heart is far from me," that is, in the heart they do differently through blasphemy than with their lips. Of whom it is also said in Isa. 1:4, "They have blasphemed the Holy One in Israel." And in Jeremiah the Lord says: "They all blaspheme me"; and Isa. 52, 5: "My name is always blasphemed daily." Finally, it is also said of Job, Cap. 1, 5, that he worried that his sons would have blessed the Lord in their hearts (since he suspected that they had praised him with their mouths) and sacrificed for them. And here let us see the tremendous fear and terrible danger of our lives. Behold, how very like hell is the world; for every damned man, yea, every dying sinner, immediately begins to blaspheme God, and so shall he remain without end and cessation. If it is asked: How does this happen? I answer: The blasphemy of the heart consists in wanting, wishing, and striving that there be no God: but now a damned person detests and fears God to the utmost, and all that is
he does and wants, he speaks against him. From which fear and fright then also comes that he detests God in the highest way, considers him an abomination and hates him; and so it happens that in death God is not remembered, and in hell no one gives thanks to him, Ps. 6, 6. Now all those who are outside the state of grace are like these damned, yes, they already make a beginning with this misery. Which is proven: Just as the elect are fortified by grace, so that even in death and hell they praise God, not to mention in every other temporal misfortune and harm, accepting and approving all these things as having been done by God, who is just, good, true etc.Thus, without grace, the reprobates are weak and powerless, so that they have an abhorrence not only of death and hell, but also of every misfortune; and thus, in all things, they desire that which is contrary to the supremely good will of God, opposing it with all their might, because they have an abhorrence of such things happening to them.
Addition.
(4) Therefore, the fewest are those who praise God; indeed, there are as few of those who praise God as there are of those who exalt Him in adversities, and that not only with the mouth, but with the heart. For they have an abhorrence of what pleases God, and do not want what God wants, because everything is done according to God's will, which they wish would not be; and for this very reason they curse and blaspheme with their hearts.
(5) Therefore we answer the question: That one thing is the fear of God, and another is the fear of God. Fear is the fruit of love, but fright is the cause and origin of hatred. Therefore, do not be afraid of God, but fear Him, lest you hate the one who is to be loved. For as I have said, the nature of fright is to flee, to awe, to detest, and by this very means to blaspheme, to curse, and to wish that something were not so. Hence the
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The fear of God is better understood through reverence than is seen in those whom we love, honor, esteem, and fear to offend. But this is impossible for the one who loves something other than God. For by striving after this love and relying on it, he inevitably, being sure, falls into fright when he is deprived of something he loves; just like a house built on the sand when rain and wind come rushing in. Whoever therefore fears God, that is, whoever has a reverence for God, does good, and is not to be feared that he will do evil.
Therefore, God is not to be feared as a tormentor, executioner, devil, or hell. Nevertheless, man by nature, without grace, cannot fear otherwise; as we see in Adam, who fled and hid himself in paradise: but this is terrifying to all exiles. Therefore we find in Scripture of a double holy fear, as, Psalm 19:10: "The fear of the LORD," that is, the reverence of God, "is pure, and abideth for ever." So also the angels and the powers tremble, as it is said Ps. 111, 9.: "Holy and holy is His name"; and Ps. 2, 11.: "Serve the LORD with fear, and rejoice with trembling." But this fear is called "holy" because it sanctifies man and represents him in the purest way, so that he does not desire what is his, but only what is God's. And how this fear can exist with certainty, we do not know and recognize, because we have experienced nothing but servile fear. But St. Augustine, as the Magister Sententiarum (Petrus Lombardus) reports, gives a likeness of a chaste, modest wife. The theologians call this fear a childlike and free fear; but that fear, the servile fear, they call a rewarding, forced and external, and for that very reason an impure one, of which it is said in 1 John 4:18: "Fear is not in love." Is this, then, distinguished from true fear: first, because the latter has chastisement; for it afflicts him who thus fears. But holy fear has pleasure, because it is so moved against the one it loves that it cannot sufficiently show him reverence.
prove. Second, the former has fear and anxiety; the latter has security. Third, in the former there is hatred; in the latter, love. Fourth, in the former there is a desire to slacken; in the latter, a desire to cling steadily. Fifth, the former has something other than God, but the latter has nothing except God, as it is said in Isa. 8:13, "Sanctify the LORD of hosts." Sixth, the former is external; the latter is internal. Seventh, the former is temporal; the latter endures forever. It lasts as long as the chastisement lasts; for if the chastisement ceased, it would also laugh at him whom it now fears. And so it also reveals the inner heart; for inwardly it condemns, but outwardly it fears; it is therefore a forced and extorted fear. Finally, it is also evident that she fears something other than God, namely, punishment, and thus she does not fear God.
Addition.
(7) Just as we do not fulfill the commands of God in this life, so we do not become perfect in holy fear, because it is so great as the love of God: but the love of God is not perfect in this life.
Therefore, just as every virtue has many levels, so does fear. For some are so foolish that they do not even fear God because of hell, death, or other innumerable bodily plagues and misfortunes. For example, God smites a country with pestilence, evil time, war, plunder, tyranny, calamity, misgrowth and barrenness; likewise, with all kinds of horrible, extraordinary diseases: yet they retain a hardened forehead and neck, and do not fear God; nor do they turn from their evil ways to do good, but they become worse and worse; as we see in our times with the manifold and most miserable plagues, of which Isaiah says Cap. 1, 5: "What further shall they smite you, if ye do but more and more transgressions?" And Cap. 9, 13. says: "So the people do not turn back to the one who strikes them"; as also Amos speaks of this Cap. 5.
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(9) Furthermore, there are others who are only frightened by the plagues, as by scourges sent by God, and depart from evil: but these are still in the lowest degree of fear, for they depart from evil only as long as the punishment and plague lasts; but when they get rest again, they fall back to their former ways, to which they were once accustomed; on these God now works, as on fretful servants, with smiting, driving, chastising. And these are in the state of beginners and those who are afraid for the sake of punishment; of whom it is said in Ps. 32:9: "Whose bridle and bit must be put in their mouth, if they will not come to thee." But of sinners, who are not moved by any punishment or plague, he says, "The sinner" (according to the Hebrew, the wicked) "hath many plagues." But there are two kinds of those who live without all fear of God. The first, who, like the stupid and dumb cattle, do not even think or believe that the evil with which they are afflicted comes from God; but they attribute it either to the devil or to evil men, or to the heavenly planets, or to other causes. These people's blindness is a palpable darkness, for that is why they become more hardened than Pharaoh; they curse and become worse until they finally fall into blasphemy. The others are more subtle, who know that evil comes from God, but they are sure, because they are not extremely evil and because they consider their righteousness, that they immediately say, or at least feel, that evil comes for the sake of other evil people; but for their sake, as pious people, it would not come. It is therefore impossible that both kinds should be corrected by plagues. The first kind is not corrected because it does not believe that it comes from God; the other kind because it does not believe that it comes because of them; indeed, they think it is wrong for them to be reminded of it by anyone; and when they suffer something from plagues, they regard themselves as people of great merit, who are not beaten for the merit of guilt, but for the merit of being beaten.
service of glory. These people's patience is the proudest conceit, since the very holy Daniel with his companions, as well as many holy martyrs, attributed all their persecution to their sins; therefore they always endeavored to become better in the fear of God, and were reminded by the punishments to be wise in humility; since those, on the contrary, are safe and almost thank God, not because they are moved by the plague, for this is good, but because they attach martyrdom to themselves.
Thirdly, there are others who are very rare, who, having overcome the fear of temporal evil, are indifferent when it either approaches or departs, whether they are struck by it or not, and have a fear of the future and the eternal, in which fear they do good and forbear evil, which otherwise they would neither do nor forbear. Most of the saints are like this; therefore David also says Ps. 6, 2: "Lord, do not punish me in your wrath" etc., and in many other places. Because he says, "In death thou art not remembered; who shall thank thee in hell?" we conclude that he who said this was indeed afraid of hell. But these are also of two kinds: some either do not care at all, or not much, whether there is a hell, and either do not believe it at all, or believe it very little; of which there are too many nowadays, at least according to the heart. The others are also too righteous, who know and believe that there is a hell, but are not afraid of it, as if it were prepared for them, because they always have the best opinion of themselves. Of these it is said in Isa. 28:15, "We have made a covenant with death, and a covenant with hell: if a flood come, it shall not overtake us," etc.; and Ps. 10:6, "He saith in his heart, I will never be laid low; there shall be no trouble for ever"; and again in v. 5, "He continueth in his doings for ever." But the true righteous are very afraid of hell and death. Their voice is, Is. 38, 10: "I said, Now I must go to hell.
1704 1, 72-74. On the day of St. John. W. XII, 2194-2196. 1705
go to hell in the half of my days"; and again Ps. 88:4: "My soul is full of sorrow, and my life is near hell"; and again Ps. 141:7: "Our bones are scattered unto hell"; hence we have the common saying: "They that go up to hell while they live, go not in when they die. For this is what the 9th Psalm v. 18. wishes for them: "Oh that the wicked should be turned to hell, all the heathen who forget the word of God"; and elsewhere (Ps. 55:16.): "Death overtakes them, and they must go to hell alive." Therefore also a true righteous man believes that all will be saved, and fears that he alone will be damned. And this is a good thought; many also have it, but they do not know its use. For thus was that tanner of Alexandria about St. Anthony, because he was able to say: He alone is condemnable, but all others are worthy of salvation. On the contrary, the hopeful, who think that all others are damned, but they alone are worthy of salvation, do not fear. Therefore the apostle Rom. 2, 5. speaks to them very strongly when he says: "But you, according to your hardened and impenitent heart, heap wrath on yourself for the day of wrath.
(11) But you may say: I have often heard you say that one should not fear hell, that one should not fear God for the sake of hell, and that whoever fears hell will go to hell. To this I reply: I have also said that God must be loved above all things, and that one must have chastity, humility, love for one's neighbor, and the like, and without these things no one can be saved; but that nevertheless there is no one who has these things to the extent that they are sufficient for salvation, but that they are only expected in the future, when they will be given through Christ. Therefore no one is, nor should be, without fear of hell, unless he be the most perfect. Therefore, the fear of the righteous is always mixed from a holy and servile fear; but they get more and more from the servile to the holy, until they finally fear nothing but God.
And also in this place many understand this difference wrongly. There is a proper distinction between servile and filial fear, but it is wrongly understood that servile fear does not exist in a man adorned with love and grace, and that it cannot exist together with love and grace. For this reason no one will be condemned because he is afraid of hell. Let no one teach or understand this. For in 1 John 4:18 the apostle does not say, "Love casteth out fear," but he says, "Perfect love;" and again he says, "He that feareth is not perfect in love;" but he does not say, He is not in love.
(12) For the beginning love and the great servile fear stand together, but fear diminishes as much as love increases. For as it is with other virtues that they are at the same time with the vices opposed to them, so long as the vices are disputed, since they alone reign: so the pure and not pure fear of God is at the same time with him who is not yet perfect. For fear is found in hope; wavering in faith, especially in temptation; crying in patience; anger in gentleness; lust in chastity; complacency in humility; murmuring in obedience; stinginess in generosity; foolishness in wisdom; fearfulness in courage and strength; servile fear in holy fear, and sin in grace. For this also happens in natural changes, that the warm contends with the cold, the white with the black, the rich with the poor, the healthy with the sick, and for this reason alone the one is called so, because it is imperfect in relation to the other; and for this reason it is called such, because it is turned away from the one and turned toward the other. It is therefore called righteous, not he who is, but he who becomes, according to the saying (Revelation 22:11), "Let the righteous be justified more and more." For all movement goes in part to the terminus a quo (point of departure) and in part to the
1706 D. 1. 74. 7S. 87. 88. remnants of a speech. W. XII. 2196-2198. 1707
terminus ad quem; just as a sick person, being healed, is in the sickness that departs from him, and in the health that comes near to him: so the righteous person is always with the left foot and after the old man in sin, and with the right, that is, with the new man, he is in grace, and thus also at the same time in the servile fear of hell and in the holy fear of God.
(13) Therefore, when it is said that he who fears hell will enter it, this is understood of him who fears in no other way than in a purely servile way. But such a one is every one who is apart from grace, which grace alone raises holy fear and leaves out servile fear. Just as when it is said, "He who does not believe is condemned" (Marc. 16:16), this is understood of the one who does not believe at all. Otherwise Christ also said to the apostles (Joh. 14, 11.): "You do not believe that I am in the Father and the Father is in me"; and again (v. 1.): "If you believe in God, you also believe in me"; yes, finally they themselves said (Luc. 17, 5.): "Lord, increase our faith"; there they asked for the increase of the faith they had begun.
14 Therefore, fourthly, there are others who are not completely afraid of the Eternal, because they are very strong in love; and their fear, so that they fear God alone, is holy. And how
I have said, very few reach the state in which the apostles were, which is rather shown to us as a goal toward which we should strive to attain, but not think that it has already been attained. Yes, even the apostles and prophets were not always on this summit, because Paul says (2 Cor. 7, 5.): "Outward strife, inward fear." Elijah also flees from the wrath of the Jesebel out of a temporal fear, namely, fear of death, saying, "They seek my life." According to these different degrees of fear, the gifts are also differentiated. And it is quite noticeable that it is not said: He who fears God does great, mighty and wise things, but it is said: He does "good".
15 Thus, the first degree fears God for the sake of something else; the second degree fears God mixed for the sake of God and for the sake of something else; the third degree fears God purely for the sake of God. The first degree thus divides love and fear by loving something it does not fear and by fearing God it does not love. The third degree combines both, namely, love and fear. The other and middle one mixes both. Thus servile fear always divides the soul so that it is directed to two parts, namely, to that which it loves and to that which it fears; but filial fear is directed only to one, which it fears and loves.
*Remains of a speech. )
Held on the day of St. Martin.
Whoever wants to read the Bible must take care that he does not go astray, for the Scriptures can be stretched and guided,
*) Löscher I, 269 ff.; Erl. A. opp. vsr. sr^. I, 87 sq. D. Red.
But let no man lead them according to his own desire, but let him lead them to the fountain, that is, to the cross of Christ, and he shall surely meet with it, and not fail. Preach one thing, the wisdom of the cross. That is, that man is not with, nor able, and so he learns in himself
1708 L.l. 8S. 8S. On the day of the resurrection of the Lord. W. m. 2198-2201. 1709
despairing of themselves, and hoping in Christ. Also, those who want to read the Bible do not have to look at blood and flesh, and bride and bridegroom, as described in the Song of Songs of the man and woman, from the crown of the head to the heel; but the Holy Spirit, who leads man through the flesh into the spirit. Just like the bailiff, who puts the carrion (bait) under the ropes: so also Christ, as soon as he brings man into the flesh, so soon he brings him out of it into the spirit, as it is said in the Song of Songs: Your two breasts are like two young deer twins etc. As soon as man remembers the breast and carnal desire, Christ brings him out of it.
and leads him into the spirit, saying, That the breast may be the holy scripture, like as a forest etc.
(2) Of Noah, who had three sons, Shem, Ham, and Japheth. When Noah was drunk with wine, and slept uncovered, he was mocked by his son Ham; for he showed the nakedness of the father to the rest, and the rest covered the father. The covering means the preaching of the naked and crucified Christ, so that man might learn to hope and trust even in this way in despair and adversity. But to uncover Noah means to serve his desires and the flesh.
The Resurrection
*On the day of the resurrection of the Lord. )
Held 1516.
I will try to bring all evangelists into a historical order, especially concerning the first day of the resurrection, where they write much confused. So that I may speak of it as I understand it, it must first be seen here in advance that the women went twice to the tomb and also went away twice again. The first time they saw only the angels and reported this to the disciples; the second time they saw no one, since they were not alone, but Peter and John were with them; then Peter and John returned home, but the women remained and returned a while later. But Mary stood and abode by the sepulchre, and there she saw the angels the second time, and Christ also. This is proved by the fact that Matthew and Mark say that after they had seen the angels, they hastened to proclaim this to the apostles, which they did. But it also adds Mat-
*) Löscher I, 270 ff.; Erl.A. opp. var. aiA 1, 88844.
D. Red.
Soon after the first hurrying away from the tomb, he adds the other hurrying away and says (Matth. 28, 9.): "When they went to tell these things to the apostles, Jesus met them. But that Christ did not appear to them in the first hastening from the grave is clearly stated by Lucas (Cap. 24:22, 23), who says that the women frightened the disciples by telling them that they had seen a vision of angels, and that some of the disciples had gone away to the grave; hence it is evident that Christ had not yet revealed Himself to the women, for otherwise they would have said so.
- Secondly, I presuppose that Matthew and Marcus, when they speak of one angel, have in mind the office and ministry of the angels, namely, that only one of the angels spoke; but Lucas and John speak of two, because there were in fact two.
Let us therefore arrange the text and bring it into harmony with one another. Marcus says: "And when the Sabbath was past "etc.; Lucas: "And some with them."
1710 L. 1, 88-91. on the day of the resurrection of the Lord. W. XII, 2291-2294. 1711
(This, which Lucas puts here, we do not find in our text; but the Greek text and Laurentius Valla have such). Matthew: "They bought specimens, that they might come and anoint Jesus. They did this on the evening of the Sabbath, when the vespers of the following day had already begun, so that they might come early the next day and anoint Jesus. Matthew: "But in the evening of the Sabbath, which begins in the morning of the first feast day"; that is, in the early time of the following day, whose dark vespers were the evening of the Sabbath, but the luminous vespers of the same were the early time of the following day. So he distinguishes the early vespers from the evening vespers, so there preceded the early vespers. Marcus: "very early"; Lucas: "in the twilight"; John: "when it was still dark"; since here everything must be taken for one, when it says: "in the twilight very early", "luminous Vespers, when it was still dark". But that Marcus says: "when the sun went out" must be taken to mean that they had come to the tomb at that time. But they had gone out of the city before the sun went out, and when they came to the sepulchre the sun was up; hence he says, "They came to the sepulchre when the sun was already up." John speaks of Mary alone: first, because he touches many mysteries in this article; secondly, because he is disposed to write more extensively of her than of the other women; therefore he leaves the others and turns to her alone.
4th Matthew: "And, behold, there was a great earthquake: for the angel of the Lord came down from heaven, and stood by, and rolled away the stone from the door of the sepulcher, and sat upon it. And his form was like lightning, and his raiment white as snow. And the keepers were afraid with fear, and were as though they were dead." Marcus: "They came to the grave, when the sun had already risen." This happened before the arrival of the women, and the guardians may have seen this angel or at least his appearance. Since then it is to be known that this angel did not remain sitting on the
stone, but he disappeared again until the women went into the tomb. And when they had seen what had happened there, it appeared to them again, because they were very upset; as this is to be concluded from Lucas. Marcus: "And they looked there, and perceived that the stone was rolled away, because it was very great." Lucas: "And they found the stone rolled away from the sepulchre." John: "And they saw that the stone was removed from the sepulcher." See, here you find that they neither saw nor found the angel sitting on the stone. For he had gone away again, when the keepers had been alarmed. Lucas: "And they entered into the sepulchre, and found not the body of the Lord Jesus." So they went in at first, since no one appeared, and perhaps they talked among themselves about where he might have gone. And when they saw him there and went out again full of sorrow, the angels appeared to them first. Therefore the text Luc. 24, 4. says: "And when they were troubled about it" etc., namely, that the body was not there, because they had many suspicions and misgivings, and feared that the Jews might have stolen it; Lucas: "Behold, two men stood by them in white garments." They were standing behind them as they talked with each other. Marcus: "They saw a young man sitting on their right hand, wearing a long white garment, and they deposed." This is the angel who had rolled away the stone. Marcus calls this angel another, and does not say that only one addressed the women; although Lucas says that they, "the angels," said to them; since the speech of the one, because of the equality of that which they spoke, is said by both. They were terrified, and, as Lucas says, "when they smote their faces to the earth, and were afraid, they spake unto them," namely, one of them, as Matthew and Marcus say. Hence also Matthew and Marcus say, "But the angel answered and spake unto the women." How then does he answer, since he was not asked? Answer: The women, in their consternation, said, "Woe is us, who took him away?
1712 L. 1, 91-93. On the day of the resurrection of the Lord. W. XII, 2204-2206. 1713
stolen? Where did he go? To these questions he answered. Not only to this, but also to their terror and horror, which was with them when they saw the angels. Matthew: "Do not be afraid"; Marcus: "Do not be dismayed"; Matthew: "I know that you are looking for Jesus"; Marcus: "from Nazareth"; Matthew: "You are looking for Him who was crucified. This he says, that he may strengthen them to hear the word of the resurrection of the Lord: "He is not here; he is risen, as he said unto you." This he answers their questions, and gives them the solution; as if he said, He is not stolen away from the Jews, he is risen. Follows Lucas, "Why seek ye him that liveth among the dead? He is not here, but he is risen. Remember what he said unto you, when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinners, and be crucified, and the third day rise again." Lucas explains the word, "as he said unto you"; which Matthew thus put, "Come and see." Marcus: "Behold"; Matthew: "the place where the Lord was laid, and go in haste, tell his disciples"; Marcus: "and Petro"; Matthew: "that he is risen, and, behold, he shall go before you into Galilee; there shall ye see him"; Marcus: "as he hath told you." Matthew: "Behold, I have told you before." Lucas: "And they remembered his words, and departed again from the sepulcher"; Matthew: "And they went out hastily unto the sepulcher"; Marcus: "And they went out quickly, and fled from the sepulcher," but with fear and great joy; Marcus: "There was fear and dismay come upon them, and said nothing to any man, for they were afraid." Now from this it is evident that they saw these angels in the tomb, and that soon after they ran straightway to the disciples. And this is their first departure from the tomb.
5 Hence it follows in Matthew, "And as they went to preach unto his disciples." So they did not have the appearance of the Lord, which is clear from the words of Luke, who repeats the words of the two disciples.
Disciples, who went to Emmaus: "Also some women of ours frightened us, who were early at the grave" etc. See, here it is clear that the women proclaimed nothing but the angels' words and vision; therefore they ran quickly and swiftly, as Matthew says; but at the other return they walked slowly) Lucas: "They proclaimed all these things to them and to all the others." John likewise testifies that they ran, and says that they first proclaimed these things to Petro and John. It says: "Then she runs" (namely Mary Magdalene, whom he names alone, because she was more zealous than the others) "and comes to Simon Petro, and to the other disciple, whom Jesus loved, and says to them, They have taken away the Lord" etc. They still doubt that he has risen, although they had already heard this from the angels; or perhaps, as Lucas says, because they seemed to be telling fairy tales to the others, they themselves also said, "If he has not risen, we do not know where they have laid him. But that Mary Magdalene alone did not proclaim these things, Lucas testifies, when he says: "Now there was Mary Magdalene" (but here John says that Mary Magdalene proclaimed these things to him) "and Mary Jacob, and others with them, which told these things unto the apostles; and they thought their words even as if they were fables, and believed them not." From this it is clear that they went to the tomb more than once, and that when they returned from it the second time, the Lord appeared to them. But the disciples, in their unbelief, told the women another thing, and there they all mean no other than that he was taken away.
6th And being thus astonished at the thing, they returned with Peter and Johanne to the sepulchre, seeing then no angels, but Mary Magdalene only, which remained behind; whom also he appeared then for the first time, as follows. Lucas: "But Peter arose and ran to the tomb." John: "Then Peter and the other disciple went out, and came to the sepulcher. And the two ran together, and the other disciple ran to the sepulchre.
1714 A. 1. 93. 94. On the day of the Lord's resurrection. W. LII, 2206-2209. 1715
before, quicker than Peter, and came first to the tomb. Look into it, and behold the linen laid. Then Simon Peter went after him, and entered into the sepulchre, and saw the linen laid, and the face-cloth which was bound about Jesus' head, not laid with the linen, but wrapped up by itself in a place apart. Then went in also the other disciple, which came first to the sepulchre, and saw, and believed. For they did not yet know the Scripture, that he must rise from the dead. Then the disciples went away together again." From this it is evident that many others came with these two, and (as it is wont to happen when something has become known that was unknown before, that one returns again, not in a heap, as one had run to, but scattered and divided and separated from one another) so also here the disciples return with one another, but the women follow them a little slower.
7 And here the Lord appeared to them namely, to the women. Therefore also Lucas testifies this of many others, when he says: "And some of ours went to the grave" etc.; but these did not run as it is said of the former, namely, of Petro and Johanne. Therefore it is to be concluded that it is not because of this that the Lord appeared to Peter at this return from the tomb; because here it is said, Joh. 20, 10.: "Then the disciples went away together again", since they did not find him; one would have to say that Peter alone returned and the Lord appeared to him in this way. For as Lucas says, "Peter arose, and went to the sepulcher, and stooped down, and saw the linen cloths lying alone, and departed, and was astonished how it happened." But it seems to be contrary to this, that Christ appeared to the women on the way, and commanded them to report this to the disciples. But this can be lifted up if one says that he also appeared to Petro, so that he together with the women showed this to the other disciples, namely to those who had already gone away.
8 John: "Mary stood outside the tomb and wept." The rest, so here
Search in the text, because it is too long. He therefore speaks again to Mary; so the other women went away to proclaim these things to the others, because everyone was full of the new message at that time, and they all say these things to everyone. Matthew: "And as they went to tell his disciples" (our codices do not have this, but only the Greek), "behold, Jesus met them, and said, Hail. And they came unto him, and took hold of his feet, and fell down before him. Then said JEsus unto them: Fear not, go and tell my brethren, that they go into Galilee, and there shall they see me." He said this primarily to prove his resurrection and that they would remember his word (because they saw him sooner than in Galilee); he means, "On this very day go and tell them, so that they may remember what I said to them, namely, that I would go before them into Galilee. Or he also says it because he was seen in Galilee by all, by more than five hundred brethren, as the apostle says 1 Cor. 15, 6. And so the women did, that they went and preached these things: but they believed not even then. And about this Mary Magdalene came, to whom the Lord also says, as John testifies, "But go to my brethren, and tell them: I ascend etc. Mary Magdalene comes and announces to the disciples: I have seen the Lord, and these things he said unto me." But why Christ allowed himself to be touched by the other women and not by Mary, I have elsewhere called a very great mystery. From this it is clear that, as Marcus says, the first apparition happened to Mary Magdalene, and soon after that Christ also appeared to the other women, yes, perhaps at the same time to Petro, to the other women and to Mary, because this would not have been impossible for him if he had wanted to do it. Therefore Marcus says: "And Jesus, when he was risen early on the first day of the Sabbath, appeared first to Mary Magdalene, from whom he cast out seven devils.
1716 L, i,st. 95. on the day of the Lord's resurrection. W. xii, 2209-2211. 1717
And she went and told them that had been with him, which were afflicted, and thought. And they, when they heard that he was alive, and had appeared unto her, believed them not."
(9) So we have two apparitions: the one that happened early to Mary Magdalene; the other that happened to the other Marys. That he also appeared to Petro is certain; but it is doubtful whether this happened on the way or early. For thus says Lucas, that the disciples said to them that returned from Emmaus, "The Lord is risen indeed, and hath appeared to Simoni." And this is the third apparition. The fourth appearance, according to some, happened to Jacob the younger on the same day; which I also assume to be true, because of the word of the apostle, where he says, 1 Cor. 15, 5. 7.: "He was seen by Cephas, then by the elves, then at Jerusalem by Jacob." The fifth appearance is the same one that happened to the Emmauntian disciples. The sixth apparition happened to all the disciples, late in the evening, when they were shut up in the house. I leave these two out of order here, because from Lucas and John the same order is sufficiently clear and easy.
(10) But what is to be said here of the Blessed Virgin Mary? I say that either she was with the other women and thus saw him, or that she saw him late that evening with the rest of the disciples, because she was undoubtedly with them. Nor is it necessary to say that he was hers first.
For there are some who in many ways judge the mother of the Lord too carnally and according to human sense, and let themselves be driven by the affect of a carnal godliness. This is not secretly concealed in holy scripture, and it is rather always said that he was harsh against them.
11 Therefore, it is clear from all this that the Lord told his apostles many things at that time that they did not understand. As Lucas also says that when the Lord preached to his disciples that he would be handed over to the Gentiles, that he would be scourged and crucified, and that he would rise again the third day: "But they understood not the word, and the saying was hid from them. Likewise when he said, "Over a little thing ye shall not see me," no man understood it. But he foretold them this, not as if they understood it, but that they might afterwards remember it, and understand what he meant by such words. "And now have I told you, that, when it is come to pass, ye may believe," John 14:29; as if he said, Now ye understand not what it is; but when it shall be come to pass, as I now say unto you, then shall ye understand, and believe that I am God; which they also did afterward. So He also says elsewhere (Joh. 16, 12.): "I still have many things to tell you, but you cannot bear them now"; because they did not understand all the words about His suffering in any way except after His suffering. The cause of this was because they thought he would not die.
1718 L. i,s6.s7. Of the resurrection of Christ. W. xii, 2211-2213. 1719
The Resurrection; Judges 14, 14
*Of the resurrection of Christ. )
Held 1516.
Dir. 14, 14.
Food went from the eater, and sweetness from the strong.
001 This proposition did Samson set before the sons of the Philistines, and it is strange and full of contradiction. For it is contrary to nature that food should go out from the eater; but rather, if he is a eater, the food goes into him and is consumed by the eater. For if the food goes out from him, he is not a devourer, but one who spits out something and gives it away; but if he is a devourer, the food does not go out from him, but goes into him. Now what is the meaning of this parable? He eats and the food goes out from him; how then will his hunger be satisfied? We would die, if we should eat thus.
(2) And so it is with what follows: How can sweetness proceed from the strong and hard? On the contrary, the opposite is found, that the hard and the strong tend to be lightened by sweetness; and this is just as much as if one says: From warmth comes cold and from cold comes warmth; from adversity comes adversity; since like comes from like. For who has ever been warmed by the snow or ice? Who has ever felt, sitting by the fire, that cold comes from it? So also, who has ever taken honey and oil from a rock and the very hardest soil? Who has brought forth water from the rock? Who hath brought forth water out of the jaws of an ass? But this we read in the Scriptures, and now all will be easily resolved.
The lion was the Jewish people who raged against Christ. This has
*) Löscher I, 275 ff. and 745 ff.; Erl. A. opp. var.
"rs-1, 96 844. D. Red.
It killed, and in whose mouth is the sweet honey, that is, in the writings of the law, which they carry in their mouths, is always found the gospel. In this way food has gone from the eater of Christ and his saints, who was killed by the killing of the letter, because they themselves, the Jews, do not have this food, and yet they have eaten Christ. For as we receive our meat by the mouth, so the law, or every scripture, is a mouth, and a hole, and a gate, whereby a people is accepted and incorporated. Thus it is said in Prov. 3: "The mouth of a stranger is a deep pit." Hence also the gospel is Christ's mouth; whose two lips are the Old and New Testaments; but the teeth are the punishments so found in the same. For by the gospel, which is a strait gate, and a fountain of living waters, we enter into the gates of Zion, whose bars the Lord hath fastened; and so also is the holy scripture a city.
4 But no sweet honey would have been found in his mouth, if the lion, that is, the people of the synagogue, had not been killed by the letter. For as long as the law lived, the mouth of the lion and the lion itself lived; but now that the law has been fulfilled and the letter has been killed, the people who lived in your law and letter no longer live. In this way the sweetness came from the hard and strong, because the law is hard and heavy, but after it was killed, its letter became sweet; because the law demanded such things that man could not do, and because it gave that by which it rather hindered its performance, namely, temporal goods that the heart of
1720 L. 1, 97. 98. Of the resurrection of Christ. W. XII, 2213-2215. 1721
Turn away from God. So from the rock came honey, from the hardest stone oil, from the rock water. So is this very writing of the people, who have a sluggish and lazy heart, an ass's jaw. But God has opened its molar and water comes out. "He casteth his locks like morsels, who can abide before his frost? He speaks, so it melts; he lets his wind blow, so it thaws", Ps. 147, 17. 18.; and all this happens through the death of Christ. So everything is clear that was said above, how from heat comes cold and from cold comes heat, and how the opposite comes from the opposite.
Now let us look into the mysteries. First of all, let us speak of Christ, who came out of the mouth of the devil that devoured him; for he is our meat, our Passover, and our bread which cometh down from heaven. For the lion devoured him, and if he had not devoured him, the meat for our souls would not have come out. Neither would this food have come out if he had not killed the lion. But after he had killed the lion, sweet honey came out of his mouth, because Christ had to suffer and come out of the lion's mouth through the resurrection, and preach repentance and forgiveness of sins, that is, the gospel. From him comes the sweet honey; for he is preached to us for the remission of sins. And we have an inestimable blessing, that just as Christ entered into glory through suffering, after the lion was overcome, and was given food from the devourer, so we have the sweet honey.
So all persecution is good for us, because we too will go out after the lion is overcome, and will be sweet honey to God and the angels; for all persecution works comfort in us, as it is said in Ps. 4:2: "You comfort me in my anguish"; and Ps. 94:19: "I was in great distress" etc. Therefore, if sweet honey pleases and amuses you, do not let the mouth of the devourer frighten you; indeed, see that you slay the lion, which you will do through patience. So joy comes out of sorrow, peace of conscience out of bodily persecution. For as in tribulation merit increases, so also joy.
- in the area of our spiritual life (moraliter), food comes from the devourer, when a man who has been converted and has died to sin, and who previously ate dirt, now gives the food of the divine word to others. For he that liveth in sins eateth carnality, and drinketh iniquity like water: but when he is dead, he feedeth others also. So does St. Paul, St. Augustine; and the psalmist in the 51st Psalm, v. 15, says: "I will teach the transgressors thy ways," since he had just before said, v. 14: "Comfort me again with thy help, and the joyful spirit keep me from thee." I will teach others, and give them the sweet honey; as I was before dead in sins, so also ye, when ye are risen after the new man, and are dead after the old, depart from you meat and sweetness, and eat no more that which is foul and stinking.
1722 I, W- 69. On the day of the Visitation of Mary. W. LII, 2215-2217. 172Z
Mary's Day; Luc. 1, 39-56
On the day of the Visitation of Mary. *)
Held 1516.
Luc. 1, 39-56.
And Mary arose in those days, and went up into the mountains to the end of the city of Jude, and came into the house of Zacharias, and greeted Elizabeth. And it came to pass, when Elisabeth heard the greeting of Mary, that the child leaped in her womb. And Elizabeth was filled with the Holy Ghost, and cried with a loud voice, saying, Blessed art thou among women, and blessed is the fruit of thy womb. And whence cometh it unto me, that the mother of my Lord cometh unto me? Behold, when I heard the voice of thy greeting, the child leaped with joy in my womb. And blessed art thou that hast believed, for that which was spoken unto thee of the Lord shall be fulfilled. And Mary said, My soul exalteth the Lord, and my spirit rejoiceth in God my Saviour. For he hath regarded the lowliness of his handmaid. Behold, from henceforth all the children shall call me blessed. For he has done great things for me, who is mighty, and whose name is holy. And his mercy endureth for ever unto them that fear him. He wieldeth violence with his arm, and scattereth them that have hope in their heart. He pushes the mighty from their seats and lifts up the lowly. He fills the hungry with goods and leaves the rich empty. He remembereth mercy, and restoreth his servant Israel, as he spake unto our fathers, unto Abraham, and to his seed for ever. And Mary abode with her three months; and after that she returned again.
- one teaching: although Saint Elizabeth saw very clearly that the Virgin Mary was the mother of the Lord, the Virgin saw even more clearly that God alone was great in all things. Elizabeth saw very clearly, because no outward sign could tell that Mary was with child, since eight days had passed since the Annunciation. For she left for the mountains soon after the angel's departure, since her womb had not yet grown strong, nor had the rumor gone out. Therefore Elizabeth was filled with a wonderful light, that she not only saw that Mary was with child, but also that she was the mother of the Lord. "Elizabeth means the rest of God, the rest of the Lord; for the Spirit of the Lord rests on the quiet, the miserable, Isa. 66, 2. Therefore He also enlightens the quiet and instructs them in those things that are unknown to others.
- but the holy virgin has been given to God.
*This sermon and the two that follow are introductions to sermons on the Ten Commandments that Luther preached on Sundays and feast days of that year. - Löscher I, 277 ff. and 745 ff.; Erl. A. opp. var. urs. I, 98 8^. D. Red.
see in everything. It does not cling to any creature, but draws everything to God. Since it does not exalt God, only because it considers itself and everything as nothing (but no one does this, except he who has God alone before his eyes, and in whom everything else has disappeared. The soul cannot at the same time be directed to the glorification of the creature and of the Creator); therefore it is not puffed up because of the so great goods and because of the so great praise, because in them it has recognized, thanked, loved and praised the Lord, who is greater. Notice, however, that she says, "The soul exalts," but not the body or the tongue; that she says, "The spirit rejoices," but not the flesh or the world; since many exalt God with the tongue, since they praise him only with great titles as a God, but meanwhile her heart exalts other things, because she esteems them highly and relies on them more than on God. Therefore, the holy virgin is the purest worshipper of God, who exalts God alone above all and is without idol. The others, however, are half-Jews and half-worshippers, who worship their gods and the Lord at the same time as the Samaritans; of which I said the other day.
1724 L. I, SS. 100. on the eighth Sunday after Trinity. W. XII, 2217-221S. 1725
8.Sunday after Trinity; Matth. 7. 15-23
*On the eighth Sunday after Trinity. )
Held 1516.
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.
(1) Here a question is raised that is well worth asking: how the false prophets can be recognized from the works, since they shine with many and great works, as the heretics and sectarians, who put on great and very good works and make use of them.
2nd The answer is, That there are two kinds of good works. First, those that appear to be fasting, praying, studying, preaching, watching, and wearing bad clothing, which is nothing more than the wool of the sheep to cover the ravening wolves. So also in the common proverb one says: You are not such a sheep as the wool you wear indicates. Which, however, is understood of feigned good works. Therefore the question is difficult: What is to be understood by the wool, that is, by the works, because the clothes of the sheep are their words, works and gestures.
- Then there are other works of the inward and hidden man, which, though he does them well, yet he holds them in low esteem, and desires instead to be gentle, humble, loving, patient, faithful, and peaceable, as Gal. 5:22 states, since the apostle presents these fruits neatly and clearly. For such hopeful
*) Löscher I, 278 ff; Erl. A. opp. var. "ix. I, SS sq. D. Red.
Spirits, although they do their works by preparing the wool for their clothing, have nothing of truly good works, namely, of the patience that their perfect work has, and of the love that does not look at itself, but only at others. They seek their own in all things, and hold above what they themselves have chosen: they are hard and stubborn, easily provoked, impatient, belittling, judgmental and contemptuous of others, quarrelsome, stiff-necked, unbroken in mind, unpeaceful, short-tempered, uncouth, hard and coarse. They cover these vices and works of the inner man with sheep's clothing, that is, with bodily actions, offerings, gestures and ceremonies, so that they seem good and righteous both to themselves and to other simple-minded people. And these are the ones who act in a subtle way against the first commandment. But these shall be dealt with in another place (now we continue in what we have begun); for they demand a separate treatise, because there is no greater pestilence in the church today than the pestilence of these people, who say that one must do good, and yet do not want to know what is good or evil. For they are enemies of the cross, that is, of the goods of God, and of those who are pious before God.
1726 L. i,ioi.no. On the eleventh Sunday after Trinity. W. xii. 2219-2221. 1727
11.Sunday after Trinity; Luc. 18, 9-14
*On the eleventh Sunday after Trinity. )
Held 1516.
Luc. 18:9-14.
Now he said to some who presumed themselves to be pious, and despised others, the like: Two men went up into the temple to pray, one a Pharisee, the other a publican. The Pharisee stood and prayed to himself thus: I thank thee, O God, that I am not like other men, robbers, unjust, adulterers, or even like this publican; I fast twice a week, and give tithes of all that I have. And the publican stood afar off, neither would he lift up his eyes to heaven, but smote upon his breast, saying, God, be merciful to me a sinner. I tell you: This man went down justified into his house before him. For he that exalteth himself shall be abased; and he that abaseth himself shall be exalted.
These are truly perverted and dangerous times, when what the apostle says in 2 Tim. 3:5 will be fulfilled: "There will be men who have the appearance of godliness, but deny its power. For Satan has so prevailed everywhere, as we have heard before and will hear below, that he has not only laid snares to catch men in evil works, but also in good works. So confused and perverse is everything: and yet we most foolish people live so securely on the good works.
*) The Latin original has: On the tenth Sunday after Trinity, but the text is that of the eleventh. - Cf. Löscher I, 279; Erl. A. oxx. var ar^ 1, 101. d. Red.
Works, that we immediately regard everything as wholesome, if it is only good, and do not worry that there is a terrible danger hidden underneath. I am telling you this now because I am coming to the subtle people and invisible transgressors of God's commandment, who sin in secret and shoot with their arrows at those who are righteous of heart. But first we want to explain what is left of the saints. Another monster has taken over, especially in our times, that some worship the saints and consider them patrons of pride and avarice, who sin more grievously than those of whom it was foretold.
Petri chain celebration; Matth. 18, 18
*From Petri chain celebration. )
Held 1516.
Matth. 18, 18.
Truly I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.
Where Christ had not given all his power to man, there would not be a perfect church, because therefore there would be no order, sinte-.
- Löscher I, 280; Erl. A. oxp. var. ars. 1, 110 sq.
D. Red.
Once every man would say that he was moved by the Holy Spirit. This is how the heretics did it; and in this way each one would establish his own principles, and there would be as many churches as there are heads. So it wants
1728 L. I, Iio. 111. I16. On the day of Laurentii. W. XII, 2221. 2222. 1729
Christ can exercise no power except through men, and so is given over to man, so that he may bring all into one. But this power he has so fortified that he has stirred up against it all the power of the world and of hell, as he says Matth. 16, 18: "The gates of hell shall not prevail against them"; as if he wanted to say: They will fight and be stirred up, but they shall not succumb, so that they will not be able to overcome them.
that this power is from God and not from men. Those who evade the unity and order of this power and authority boast in vain of their great enlightenments and special works, such as our Picards and other sectarians and schismatics. For obedience is better than the sacrifice of fools, for they know not what evil they do.
*On the day Laurentii. )
Held 1516.
John 12:24-26.
Verily, verily, I say unto you, Except a corn of wheat fall into the ground, and die, it abideth alone: but if it die, it bringeth forth much fruit. He who loves his life will lose it; and he who hastens his life in this world will keep it for eternal life. He that will serve me, let him follow me; and where I am, there shall my servant be also. And whoever will serve me, him my Father will honor.
The apostle distinguishes two works of the teachers, Rom. 12, namely: teaching and admonishing; planting and watering; laying the foundation and building on the foundation. The first is that they openly teach what is unknown.
*) In Löscher's Reformation Acts 1, 280 u. 782 two sermons from 1516 are found on this day. Here the shorter one is given, the longer one, Walch (old edition) X, 244. Cf. Erl. A. opx. var. arZ. I, 111. ed.
This is due to the fact that they do and imprint what is known. This we must also observe with every commandment in particular. I have therefore taught in the foregoing how the first commandment is understood, and who acts according to and against it. Now I am to remind and admonish that we do no more contrary to it: Thou shalt have no other gods etc.
*On the day of the Assumption of Mary. )
Held 1616.
Luc. 1, 48. 46.
For he has looked upon the lowliness of his handmaid. Behold, from henceforth all the children shall call me blessed. For he has done great things for me, who is mighty, and whose name is holy.
- "All generations" are called the series of times, that is, filial; not, however, how
*) Löscher I, 280; Erl. A. oxx. var. urx. I, 116 SM-
D. Red.
some logicians dream, saying that it must be understood for some of all genders; which genders they take for peoples in this place, since it is everywhere-
1730 L. 1, 116-118. on the day of the Assumption of Mary. W. XII, 2222-2222. 1731
In the Scriptures, the word "wicked" is not taken for a collection but for a consequence of men, just as Christ calls the Jews a wicked and adulterous species. Furthermore, you shall see what the glorious Virgin teaches us here with her example, how she gives us a faithful lesson of true humility and pure gratitude. She says: "From now on," that is, from this time on, "all generations will call me blessed." Why? Is it because she has done much? Because she was a poor virgin from a royal family? That she received the Son of God by faith and acclaim? She boasts nothing of her merit, she praises no work; but she only confesses that she was a mother who behaved in a lifelike manner, who accepted the good works, but did not work them. For she says: "He has done great things for me," yes, blessed things, because he has done what has been done and given to me. And by this, both she herself and God in her are not praised; because those who praise her blessedly do not pay attention to her namely, Mary, but admire the gifts given to her. Thus, everything must be attributed to God alone, because He alone is powerful and His name is holy.
- Here she has expressed the perfect praise of God in the shortest way, since she says: "He who is mighty", that is, who alone does and works everything. Therefore it is said in the Greek: He did. Great things did the same mighty one; as if she said: the same agent of all things. For the word "mighty" in Hebrew is gibbor, which cannot easily be expressed in one word, and means one who works and is mighty in doing and working. In German, I would say "thätig. It wants to say exactly what the apostle says: "He who works all things in all", "without whom nothing is done". So he alone is powerful. The glorious virgin therefore aims at the word: He has done it to me; as if she wanted to say: He has done it who does it, or the doer; that is: He who does all things has also done this to me; so that you understand by this: He is truly the one who does all things alone; as also Matthew in the 14th Cap. V. 3.
means: "The tempter", that is, the one who tempts, and 1 Thess. 3, 5: "That he who tempts may not tempt you. Since all that is is God's, since He alone does all things, since He alone is powerful, that is, a busy tempter, He alone has the name.
3 For the name is due to him who has done it, not to him who has not done it, otherwise the name is in vain. That is why his name is called "holy. His name is defiled when man appropriates something from the work of God. He alone can, he alone shall also have the name. With men of the world he is praised who has done many things, but with God he is praised who has received many things; indeed, if with men he is praised who does, but not he to whom something happens: how is this such unfortunate foolishness that we want to be praised by God when we have done nothing, but have received only through his work. For this reason, praise and honor are due to God, but we have blessedness: we are blessed, rejoice with us and wish for happiness, because the Lord has shown His mercy on us. Just as it is said of St. Elizabeth, Luc. 1:58: "And her friends and neighbors heard that the Lord had shown mercy on her, and they rejoiced with her." So also this holy virgin wants to say: When they will hear that the Lord has done great things for me, they will not praise me, but they will call me blessed, rejoice with me and wish for happiness. O a beautiful virgin! How she draws everything to God! How furious and perverse is the habit today of praising people without reverence for God, without thinking of God and looking to Him! How unjustly is God's honor robbed.
Finally, we must also see that because the Blessed Virgin prophesies that all children will call her blessed, it behooves every Christian to rejoice with a holy affection toward this Virgin, to be favorable to her, to cheerfully call out to her and wish her happiness, because she is the one through whom the fruit of life has been imparted to us, the one who prepares us for life.
1732 L. 1, 118. IIS. On the feast of St. Bartholomew the Apostle. W. XII, 2225-2227. 1733
serves and has served most willingly. She rejoices and is glad because the Lord has not only done good things for her, but also great things.
(5) So we too must wish her and ourselves happiness, because the Lord has done great things for her; for what he has done for her, he has also done for us. For she has nothing that we do not have, for she carries the Son of God in her womb and we carry him in our hearts; she is the bodily mother, and he himself, Jesus, said: "He who does the will of my Father is my mother, brother and sister"; he was suckled with the breasts of the virgin, we suckle the same with pure and chaste thoughts; she embraces him with her chaste arms, but we embrace him with eager affections and desires of love. He himself, the beloved, dwells both between her and our breasts. O blissful mother! O most worthy Virgin! remember us, and make the Lord also do these great things to us. *)
*) Here Luther gave in too much to papist opinion and tradition. Cf. the introduction. D. R.
(6) Note also this last thing, that the blessed Virgin said in the multiple number, "great things"; for she does not mean only this few great things, that she received the Son of God in the flesh, but all the gifts of God toward us, of which there are many; for it is necessary that we praise them all, as they are great indeed. For how great is it that he creates you from nothing, that he provides everything for you too well, since there is nothing; that he has given you such glorious powers of body and soul and still maintains them? You think it great when a man gives you a thousand guilders, and you think it small that he gives you the eye in the head, and even that he gives you the fingers, since with all the riches of the world you cannot manage to give yourself a part of the limb or to heal it, since you cannot create a grain. But we are blind, and forget the goods and God, the Benefactor. Now let us proceed to our purpose, namely, to the other commandment.
*On the feast of St. Bartholomew the Apostle. )
Held 1516.
(1) The legend of St. Bartholomew is held in low esteem mainly because Eusebius, in the 25th chapter of the third book of his Church History, says that all the legends of the apostles are to be rejected because they have been corrupted by the wickedness of the heretics. So the good collectors, that I call them so, were not ashamed to grate together from everywhere what was new and special. For how glorious is this, that Bartholomew alone among the apostles is called the Son of the King, and that for his sake a controversy arose among the apostles, because of his preeminence and greatness? After this,
*) Löscher I, 282; Erl. A. opx. var. 1, 119 D. Red.
that he walked in royal shoes, and that he also demanded to walk in purple. I believe that he became a king and a king's son in such a way as that astronomer Ptolemy, namely, out of ignorance; for you should know that Ptolemy is a royal name in Egypt. Yes, the inexperienced audacity has supposed as if he were a king in Egypt; for bar means from Hebrew, a son; bartholomaeus, a son of Ptolomaei, that is, according to their wisdom, a king's son, because Ptolomaeus is a king. The rest of the most inconsistent things, which are not at all in agreement with faith and truth, I pass over; lest they say of me again, and I be regarded, that I am a king.
1734 L. 1, 119-121. on the feast of St. Bartholomew the Apostle. W. LII, 2227-22. 80. 1735
as if I annoy the weak. The one who has mocked the holy apostles and the Church of God by his fiction will bear his judgment, be he who he will.
The first poem and fairy tale is therefore that he was a king's son. You say that I prove this with no authority namely, that this is a poem and fairy tale. To this I answer: Even you do not prove that it is true; you can prove it much less.
3rd Secondly, that he went about in purple and fine shoes, and was adorned with precious stones upon his mantle. [I answer, Is he so different from the other apostles? Where then is the doublet? I am surprised that he does not also write that he wore leotards and spurs. It is a wonder that he did not practice the art of chivalry, as the characteristic of arrogant heretics and sectarians seeks its special protection in it.
- thirdly, that he is described as a youth, but with a very strong beard; but perhaps at the end of his preaching ministry.
The fourth is that the devil confesses to him as a boy, and also describes the nose, hair and eyes, as if this also belonged to the matter.
Fifth, that the garments and shoes do not become obsolete within twenty-five years; perhaps because he could have had no other garments, and preached no more nor less than twenty-five years, though there is not much in this.
(7) Sixthly, that the angels would not let him hunger nor be weary; this is even so much that he that preacheth the gospel leadeth his life contrary to the gospel. This was dreamed by one Cerinthus.
008 And the seventh is the sweetest of all, that he boweth his knee an hundred times by day, and an hundred times by night. I ask you: What good thing did he pray in the eighth part of an hour, though he made a distinction in the prayer? Without doubt he ceased at the half of one part, that he might bow his knees again. Afterwards, when he preached, when he traveled, when he drank and ate, he
did nothing but bend the knees? The same is dreamt of St. Martha. Furthermore, when did he sleep during the night? Such tasteless things are preached and cheaply believed by those who want nothing better.
9th Finally, I leave this by, that they say of him that he is a grandson of the king of Syria and heir to the royal dignity, since it is also known from the holy gospel that at that time there was no king in Syria, but only Roman governors; one should then understand here the lesser kings, as Herod, Areta, king in Arabia, and Abgarus. These namely, those who thought up such things were mockers of the people, as even today some act among the simple and foolish.
- the life of the apostles was a common life, full of poverty, cross, pressure, hunger and the like, and whoever judges otherwise, judges against the gospel; for therefore faith grew and increased, that such despised men and the most holy of all, as the apostle says, performed such great miracles and taught such great mysteries: in and of themselves they had nothing high and proud, but everything was simple, low and small.
011 When therefore these things are preached, they are understood, because they are believed: but when Christ is preached, they are offended, because they are not believed. I say that Adam is a figure of Christ, and this because I have the apostle's authority for me: that as he without our work makes us sinners, so Christ without work makes us righteous. So they say: So let us do evil. Why do they not also say: It is enough if we are sinners without our work; let us do good? Why do they put evil with evil here, and not good with good there? Just as Adam always increased evil in his own, so Christ also always increased good in his own. Therefore these two men, Adam and Christ, are in us. The former is the old man, the latter the new man. It does not follow, then, that we have righteousness by doing nothing.
1736 D. 1. 121. 122. on the fifteenth Sunday after Trinity. W. XII, 2230-2232. 1737
If there is righteousness, let us do unrighteousness; for they sin most of all, because they have sin: that as we have borne the image of the earthly, so we also bear and shall bear the image of the heavenly. (1 Cor. 15:49.) Yea, they say, this vexeth the weak. I answer, "It is bad enough that no one is offended by the other, since to preach Christ crucified is to preach an offense to the Jews and a foolishness to the Gentiles. The "heathen" are those who think themselves wise in the matter, that the words should be arranged and taught in such a way that never
But that by the art of words and by the adorned truth men may be caught and taken in. Why? Because they mean themselves, and not God in their teachings: for this reason they do not want to push anyone before the head, so that they do not teach in vain. "Jews" are those who want to be justified by their works; therefore they do not want to hear that Christ is their righteousness, and are offended by it, saying, "Let us do evil. "etc. (Rom. 3, 8.) But let them go, they are blind.
*On the fifteenth Sunday after Trinity. )
Held 1516.
Matth. 6, 24-34.
No one can serve two masters. Either he will hate one and love the other, or he will cling to one and despise the other. You cannot serve God and mammon. Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; neither for your body, what ye shall 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 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? And why do you care for clothing? Look at the lilies of the field, how they grow; they do not work, nor do they spin. 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 stands and tomorrow is thrown into the oven, shall he not much more do it to you, O ye of little faith? Therefore shall ye not be anxious, saying, What shall we eat? what shall we drink? wherewith shall we be clothed? The heathen seek after all these things. For your heavenly Father knows that you have need of all these things. Seek ye 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 for every day to have its own plague.
Here Augustine poses a question: Whether one should not work for what belongs to the body's food and need, both for oneself and for others? And answers, driven by various reasons, that such must indeed be, since otherwise all pro-.
*) Löscher I, 286; Erl. A. opp. var. aw. 1, 122 "yy. - The Latin original reads: "On the 14th Sunday after Trinity"; however, since the text of the 15th Sunday is the basis of the sermon, we have also taken the liberty of changing the superscription. D. Red.
phets, patriarchs, saints and apostles, especially Paul, who worked with their hands, had done evil; yes, God would also contradict Himself, who commanded Adam (Gen. 3, 19.): "In the sweat of thy face shalt thou eat thy bread"; and who said in the third commandment: "Six days shalt thou labor, and on the seventh day shalt thou rest." Is therefore the meaning and understanding of the whole Gospel in the words, "No man can serve two masters," this: He who wants to serve God,
1738 L. 1, 122-124. on/fifteenth Sunday after Trinity. XII, 2232-2234. 1739
He cannot serve Him if he serves Him for the sake of mammon or any other thing. For then he does not serve God, but rather mammon, because he uses God and enjoys mammon. Therefore this gospel goes against the Jews and all works saints; for those serve God for the sake of the promised land, but these serve God for the honor and salvation they expect from God; but he who serves mammon for the sake of God does not serve a mammon, but God, because he draws everything on God, just as the latter draws God from everything. Of such enjoyment and custom all examples are known, in the first Distinction of the first book of the Sentences.
The other question is: To what extent is this true, that to those who first seek the kingdom of God, the rest all falls, since many saints, Heb. 11:36 ff, have walked, are walking, and will walk in the future, in thirst, hunger, and nakedness? See St. Augustine on this passage, where he says: "God does this, not to leave us, but to heal us.
(3) Then we may see what a great folly avarice is, whether it be spiritual or bodily. First, since we are more highly esteemed than the birds of the air, we are thereby made inferior, because the birds of the air do not so distrust God as we do. Second, for the same reason the lilies of the field surpass us. Thirdly, our body also, that we cannot do so and so.
(4) And if someone thinks it over, how can he believe that a man has no trust in God, who does not have his body, life and mind under his control? Afterwards, he must overburden his grain to God for the longest time, and trust in the remaining little, and not believe in God. He trusts God when it is outside in the field, and yet is afraid when he has it in the barn and in the house. So he trusts God with his goods in a wide and spacious place, but when they are brought into the house, as into a narrower place, he does not do so; as if God, who has had it in such a long time and in such a spacious place, would not trust him.
The one who has not only preserved places, but also given them, could not preserve what has been given and preserved. Thus God will overburden it if it is outside, under much danger of the weather and the air, of thunder, of men and wild animals: but if it is inside, mistrust arises; not as if it could not be preserved, but because avarice, care and love of the proper thing so despairs of God and trusts in the proper thing; since man could not thus hope and trust, as such should first attain to his possession and become his own.
5 But this proves even more the most foolish suspicion that we live several times of life and in several places without taking care of ourselves. Do we not sleep half of the life? and who takes care of himself by sleeping? Next, we are also without this care in most places, businesses, people, things and dangers. For who, in all works, with all men, in all danger, thinks how he may preserve himself? Since one also does not know how great the number of dangers is, and a thousand coincidences occur everywhere. Moreover, if one considers the time of childhood, youth and other occasions in which we are either careless or busy. Behold, if one considers all these things rightly, he will find that, in view of his whole life, he has hardly provided for himself the tenth or twentieth part: and yet he who has had to leave the greater part undone, in the lesser part of his care contends all the time against God, who sustains him in the greater, even in everything. If, therefore, one asks in how many dangers he has preserved himself, one will find that he has not taken care of himself even in the thousandth part. So if he counts both, the oerters and persons, he will not find it otherwise. And yet our unfathomable foolishness and ingratitude are not ashamed to contend against God; and as if there were no God, or if we knew nothing about Him, we bring together only wealth and goods, and fear that we will perish in time to come through hunger and poverty, since we feel that we are not the only ones who have been able to keep ourselves alive.
1740 L. 1, 124-126. On the fifteenth Sunday after Trinity. W. XII, 2234-2237. 1741
have not perished in so long a time. This guilt would be less if we heard such things only from others; but in this way each one finds out for himself that it is so. Therefore the Lord says rightly, "O ye of little faith!" and again the Scripture says (Ps. 40:18), "The Lord careth for me." And Peter says (1 Ep. 5, 7.), "Cast all your care upon him, for he careth for you"; and Ps. 37, 5. (Ps. 55, 23.) it is said, "Cast thy care upon the Lord, and he shall provide for thee."
(6) But look still further at this hardness and thickness of heart. Who is there among men who would care for the sake of the whole world all the days of his life? I do not believe that anyone will be so foolish. Let us explain this: A rich merchant is in danger among murderers; how much anxiety and fear does not torment him by taking care of himself? Would such a man want to lead his whole life in this way, even if he had to expect a very great reward for it? Would not death be better than such a life? But now, behold, as soon as the danger is over, his fear ceases, and he becomes cheerful and joyful. Where does this come from? Is it because the danger is over? Indeed. But this is little and almost no danger; yet now he ceases to care for himself, and God cares for him again, therefore he becomes calm. For our care is a cross; God's care is peace and tranquility. For though this danger ceases, yet innumerable dangers, great and small, and as it were creeping, remain: nevertheless why does he not fear in such? Because he does not care for himself, but for God. See therefore, in the little danger he is afraid, who is nevertheless happy in infinite danger. This happens for no other reason than because in the little danger he is his own provider, but in the infinite danger it is God. Therefore, there is no one who considers it right, who would take care of himself for only one day. For even God, in order to prove how faithfully he cares for us in infinite danger, which we do not see, sometimes lets a danger pass, but a small one, so that we become aware of it; as if he wanted to say: Behold, I
care for yourself in infinite danger; let see, care for yourself only in this one danger, let see what your care is able to do; as it says Deut. 32, 37. 38.: "Where are their gods" etc. Since man cannot take care of himself in this one danger, he should lift up his heart and say: Oh Lord God, take care and be concerned for me. What would I do if I should see all my danger, since this one causes me such great anxiety?
(7) This is what the Lord preaches emphatically in this gospel: because in the little danger we do not believe, nor do we abandon ourselves to him, to whom we are abandoned and commanded, even ignorantly, in the most danger; and for this most danger we not only do not give thanks and do not command him the little, but we also offend and anger him about it. For if we trusted him firmly, we would be as safe in the danger and worry we see as in that of which we know nothing. He therefore instructs us and stimulates us by the little danger that we trust in him; but we flee to our worry, seek salvation in and with ourselves; thus we become an idol, and are afflicted with many troubles, because we find nothing of help; and nevertheless, when the danger is over, we rejoice and boast, do not give thanks, nor do we become any better, as if the danger had been conquered by our worry. For here man should go into himself, and thus think, as I have said: Dear God, how great fear this worry of mine has caused me; what should not other danger do, which I do not see? yes, what should it not do, if I had to remain constantly in such worry? Now I see how we rightly call you our father. For "where the Lord buildeth not the house, they labor in vain that build it: where the Lord keepeth not the city, the watchman watcheth in vain." (Ps. 127, 1.)
8 Now this is a palpable Egyptian darkness, that we see such things and yet do not see them. For where is there a greater ignorance than this, that one knows that he is commanded by God and handed over in much danger, and yet despairs in less danger? Therefore he says: "Seek on
1742 L. 1, 126. 127. on the fifteenth Sunday after Trinity. W. xii, 2237-223s. 1743
first according to the kingdom of God and his righteousness," that is, that you may be in his kingdom and righteous before him.
For the "righteousness of God" is when we are righteous from God, who justifies and imputes righteousness; which righteousness does not consist in works, but in faith, hope and love. For he is not righteous who acts righteously, as Aristotle says; nor are we called righteous by practicing what is righteous: but by faith and hope, so directed to GOD. This is what we sometimes call a surrender and denial of oneself. For no one surrenders himself to God except the one who believes and hopes and trusts completely in God.
(10) Therefore, Peter Lombard's description of hope as a certain expectation of blessedness that comes from merit is not only conceited, but also misunderstood by most. For shall one hold and think that one should hope because there is merit? Does this mean hope in God, if one does not look at what is before us, namely, in God, but at what is behind us, that is, at the merit that has gone before? No one has hope who hopes in this way; indeed, he only imagines it and worships the idol of his merits.
(11) Let us therefore proceed to that from which Peter Lombardus took this description. It is taken from the apostle Rom. 5, 3: "Affliction produces patience, patience produces experience, experience produces hope, but hope does not bring to shame. Does the apostle mean here that one should hope in experience for patience under tribulation? Who
is so foolish that he should teach that one must hope for the tribulation? If then it is not to be done in tribulation, neither is it to be done in patience, nor in experience, because in the same way the apostle ascribes to all these that they work hope. Has Peter Lombardus been deceived by the word operatur (works), or rather those who follow Peter Lombardus and misunderstand him; since he would have understood the same thing by the word proveniens that Paul would have understood by the word operatur, namely, hope comes from merit, that is, from works and from sufferings, that is, it springs from them, as it were from matter, but is not directed to the same as to its object. Just as when you say: The cup is made from the fire of the furnace, but for this reason it should not always contain fire, but wine. Yes, every work has a different origin and a different use; nor is the origin or cause of a thing the same as the use of it. Hope is a work of works and sufferings: but its use is to trust only in God, whom it does not see; for how can one hope for what one sees? but the merit one does see. And why does not patience always have tribulation with it, and experience patience, and hope experience? So tribulation, patience, and experience will endure forever in this life: but the work of tribulation is experience, not use; and the work of patience is experience, not use; but hope, which is not put to shame, works nothing but the certain glory.
1744 L. 1, 127. 128. on the day of St. Matthew. W. xii, 2239-2241. 1745
*On the day of St. Matthew. )
Held 1516.
Matth. 9, 9-13.
And as JEsus departed from thence, he saw a man sitting at the receipt of custom, whose name was Matthew, and said unto him, Follow me. And he arose and followed him. And it came to pass, as he sat at meat in the house, behold, there came many publicans and sinners, and sat at meat with Jesus and his disciples. When the Pharisees saw this, they said to his disciples, "Why does your Master eat with tax collectors and sinners? When JE heard this, he said to them: The strong have no need of a physician, but the sick. But go and learn what this is: I am pleased with mercy, and not with sacrifice. I have come to call sinners to repentance, not the pious.
- this gospel seems so easy that everyone, as soon as he has heard it, thinks he understands it; but it is so deep and difficult that it may be enough if two are found who understand it completely. For if someone is asked: To what number does he count himself? I think he would answer, To the number of the sick, sinners, and companions of Matthew; for where Christ is, we all want to be, always thinking the best of ourselves, and not wanting to be of the number of the Pharisees, especially those who are righteous and wise, since they are in the midst of them. Therefore the truth and righteousness, that is, Christ, comes nowhere except where he is not; indeed, he comes not except to liars, fools, and sinners.
(2) In order that we may understand what the Lord wants, it is to be known that there are three kinds of sick people, of which the Lord here mentions only one, and professes to be their physician. The first are sick and do not know it, nor do they want to believe that they are sick, yes, they imagine themselves as if they were healthy; the same is described by Persius in the fifth satyr, where one says to the physician: You look even more miserable than I look. These are incurable; therefore he namely Persius also says there: I have long since buried this one. Here belong all
*) Löscher I, 289; Erl. A. oxx. var. arx. 1, 127 8<i<i.
D. Red.
Proud saints of works, whose nature is not to want to be taught, not to want to be healed; but always say to the one who teaches: You are in greater ignorance than I am; you live worse than I do etc. Whoever therefore imagines that he knows what he ought to know, and that he is not blind, that he has no need of a master, in regard to reason; likewise, whoever imagines that he wants, loves, and desires no evil, in regard to the covetous power; Likewise, he who imagines that he hates and rejects nothing good, true, and just, in regard to the detesting power, and keeps himself wholly enlightened, chaste, and pure: This is he, I say, who is sick and has not Christ for his physician. For there is none among us who is not sick and wounded in these three vices of the first sin, and in need of a physician to heal this threefold power of souls, namely, the detesting power by the power of the Father, the rational power by the truth of the Son, and the desiring power by the sweetness of the Holy Spirit. And therefore you will find more than too many of them, who will accept it in the most sensitive way when they are accused of being blind, evil and vain. These, in fact, he calls ungodly, and their life wickedness, which are worse than those who are false, vain, liars, unjust, and unwise: not only because they are such, but also, by a far worse sin, vanity and falsehood.
1746 L. 1. 128-130. on the day of St. Matthew. W. XII. 2241-2243. 1747
than seeking justice and truth, and contending against justice and truth.
(3) Thus the whole blessedness consists not in our becoming sinners, but in our knowing and seeing that we are sinners, after having been driven out of blindness; as it is said in Ps 51:6: "Against you alone have I sinned" (2c). But those do not attain to this knowledge who are only concerned to beware of real sins, and who hold original sin in low esteem; which original sin, in turn, brings forth the real ones. In order to understand this, we must know that sin is twofold, original sin and real sin. Just as there is a double evil in one who has a fever, namely, the thirst for water as the basic evil, and the drinking itself, to which this thirst leads if it is not resisted^ so also in us is original sin, which, like an innate fever, provokes us to wantonness, indulgence, intemperance, and anger. Now there are many who look only at the works of pride, but not at the pride itself in its reason and origin, which we have from Adam and which Christ has begun to heal by his grace. Just as if a man who has a fever were to be grieved and distressed by drinking water, he should rather be grieved and distressed by the feverish thirst and by the fever itself, and should not rest until it is cured; and then the thirst and the drinking would cease of their own accord. So we should always recognize ourselves as sick, and sigh over the fact that we are thus inclined to hope, anger etc., so that we would soon be cured of this hereditary disease, and we would have no more pleasure in sin. But now, just as if there were no sin in
We are safe and occupied only with the works, and when these cease, we also cease to grieve; therefore, we fall behind all the time and so often.
(4) Now the others are those who know these things which are now spoken, as David said in the 32nd Psalm, v. 2: "Blessed is he whose transgression is forgiven, whose sin is covered; blessed is the man to whom the Lord imputeth not iniquity, in whose spirit there is no falsity. These believe and trust that sin will be healed, not by their repentance, but by God's grace. Which is beautifully expressed in Hebrews, where it says: "Blessed is he who is delivered and set free, who is covered in sin; blessed is the man, for the Lord will not impute sin to him. When he says, "He who is delivered," he means that he is living in the redemption of sins. For he does not say: he who is freed from guilt; but: he who is freed. And by this he understands the real sin, which is a guilt and crime that someone gets into by himself. God does not hate sinners, but the perverse. Such a person is blessed because God does not impute the iniquity to him alone, since he imputes it to all the rest; and in their spirit there is no falsehood, because the hypocrites are only outwardly apparent and righteous, but inwardly they are very wounded and sick, through their severe and great disease.
The third are those who know and recognize this evil and take pleasure in it. These cannot be compared with the rest, not even with the frenzied ones, who, though they rejoice, laugh, and rejoice in their harm, error, and evil as frenzied ones, do so ignorantly, and thus unwillingly.
1748 L. 1, 130. 131. on the nineteenth Sunday after Trinity. W. XII, 2243-2245. 1749
*On the nineteenth Sunday after Trinity. )
Held 1516.
Matth. 9, 1-8.
Then he got into the ship and crossed over again and came to his city. And, behold, they brought unto him a sick of the palsy, lying on a bed. When Jesus saw their faith, he said to the sick of the palsy, "Be of good cheer, my son; your sins are forgiven you. And sifting, some of the scribes said within themselves: This one blasphemes GOD. But when Jesus saw their thoughts, he said, "Why do you think evil in your hearts? Which is easier, to say, Thy sins be forgiven thee, or to say, Arise and walk? But that ye might know that the Son of man hath power on earth to forgive sins, he said unto the sick of the palsy, Arise, and take up thy bed, and go home. And he arose and went home. When the people saw this, they marveled and praised God, who had given such power to man.
This gospel praises and mentions the faith of the king three times. First, as St. Gregory says, because he went to ask for his son; for if he had not believed, he would not have asked. Secondly, after he had obtained what he sought; for it is said, "The man believed the word," etc. since he had previously been reproached as an unbeliever of Christ, saying, "Where ye see not signs and wonders, ye believe not." Third, after he came home, when it was said, "He believed with all his house." In this are described to us the three degrees of faith, namely, beginning, increasing, and perfect.
- The degree of beginning faith is that which arises from miracles and signs, or even from the great works of God, whether they be general or special; the like of which we see among the children of Israel in Egypt, and which is still seen every day when one believes the men of God who are famous before others in a known gift or work, if one, I say, believes them and God in them. This faith is always awakened by such signs, but one does not have to stop there. Thus, after hearing the miraculous deeds of Christ, the King has
*) Löscher I, 291; Erl. A. opx. var. arZ. I, 130 syq, D. Red.
He believed, but he stood there, and was reproached and accused by Christ for not believing; because if a man will not increase in faith, it is as much as if he did not believe at all; as those who believe no prelate, except they have been given a reason and a cause, or have been shown a sign, so that they may understand how it is possible, since faith ceases. Such were the Israelites in the wilderness: here the children of Israel are slain, but in the beginning the Egyptians were slain. Those who believed the works at first did not believe the words afterwards. They are therefore the fewest who increase in faith.
(3) Therefore, when a man believes the word alone, he believes without works. Just as here the royal, after hearing that signs and wonders were denied him, gave himself captive to the word of Christ and believed. Oh how many blows are necessary here, here, I say, before man comes to this faith! How often does he resist God? How often does he ask for signs? This faith is not attained and increased by speculation, but by life, which stands in practice and experience, namely: when God in many ways hinders man's counsel and breaks his mind, until he despairs of himself and his mind; then he learns to believe in God.
1750 D. 1. 131. 132. on the nineteenth Sunday after Trinity. W. XII, 2245-2247. 1751
from the experience that he could not be governed by himself, and now surrenders himself voluntarily, is also willing to be led by God's word alone, because he has learned that he was not able to put his will into action either by his works or by his attempts. As Hos. 2:6, 7 says: "Therefore, behold, I will put thorns in thy way, and will put a wall before it; and they shall say: I will go back to my former way, when it was better for me than it is now." Through such obstacles man learns to despise his own mind and not to trust his own opinion; he learns to be ready and willing to believe another's mind, and thus to believe God and others gladly. He thus learns not to believe himself alone, to be suspicious of himself, and above all to beware of and fear himself. When this has happened, faith has been perfected.
4 For this is perfect faith, which not only seeks no works or words to satisfy and teach it, but is also ready to seek another guide, and is careful lest he be its own teacher.
(5) For when the first faith is established, the signs are presented in that men do not remember them nor seek them, but seek other and harmful things. In the other faith, however, the signs are withdrawn from those who seek them and want to have them, and on the other hand words are given, but likewise to those who neither seek nor want them. For by signs they are called back from the error of unbelief and from the errors of Egypt.
But through the words they are drawn away from the signs through the desert to the growth of faith. In the third faith, however, man does not ask for signs or words to be given to him, but offers himself without signs or words, even at the slightest movement of the will of him whom he has believed, to whom, if he knew him, he would be ready to serve in all things. He does what has happened to him: first he was sought and called, now he acts and calls himself. This faith has nothing more to believe in, because it is so perfect that it believes more than can be presented to it. For he offers himself completely, and excludes nothing at all; of this it is said in 1 Cor. 13:7: "Love believes everything," that is, it accepts everything that is there and everything that happens, so that it comes from God alone, and through his perfection he draws everything to God, and is ready to do everything that he wants to do in and with all things. Here his whole house believes, and the soul itself is transformed to some extent in faith, so that faith is, as it were, its whole life, understanding and reason etc. These three things are very properly described in this gospel: for since the king had increased in faith, believing the word and not heeding the sign, he is brought to perfect faith, in that when he went, his servants met him and proclaimed the Son's life; likewise, since he kept the hour of salvation against the words of Christ. What this means, we want to postpone now.
1752 L. 1, 132. 133. on the twenty-second Sunday after Trinity. W. XII, 2247-2219. 175Z
On the twenty-second Sunday after Trinity, together with a part of the explanation of the Lord's Prayer.) Held in 1516.
Matth. 18, 23-35.
Therefore the kingdom of heaven is like a king who wanted to reckon with his servants. And when he began to reckon, there came before him one that owed him ten thousand pounds. Since he did not have the money to pay, the lord ordered him to sell his wife and children and everything he had and to pay. Then the servant fell down and worshiped him, saying, "Lord, have patience with me; I will pay you everything. Then the master of the same servant was sorry, and let him go, and he forgave him the debt also. Then the same servant went out and found one of his fellow servants who owed him a hundred pennies; and he attacked him and choked him, saying, Pay me what you owe me. Then his fellow servant fell down and begged him, saying, Have patience with me; I will pay you all. But he would not, and went and cast him into prison, until he should pay the debt. When his fellow servants saw this, they were very sad and came and told their master everything that had happened. Then his lord summoned him and said to him, "Servant of the wicked, I have forgiven you all these debts because you asked me; should you not also have mercy on your fellow servant, as I have had mercy on you? And his lord was wroth, and delivered him to the tormentors, until he paid all that he owed him. So shall my heavenly Father do unto you, if ye forgive not your brother his trespasses from your heart.
1 The Lord testifies sufficiently in this servant that he gives more than is asked; for the servant did not ask for remission of the debt, indeed he promised payment; but the Lord gives him the debt, not because of the promise, but because of the misery of the promisor. Hence he says, "It grieved the lord of that same servant." This is peculiar to the Lord, that he has mercy on the wretched; as it is said in Ps. 34:19, "The Lord is near to them that are of a broken heart." And in another Psalm (Ps. 50:15), "Call upon me in the time of trouble, and I will deliver thee, and thou shalt praise me"; and Ps. 120:1, "I call upon the Lord in my trouble, and he heareth me"; and Ps. 4:2, "Hear me when I cry, O God of my righteousness, the
*) Löscher I, 293; Erl. A. opp. var. arx. I, 131 - Also in this, as in an earlier sermon, we have changed the superscription, since the text of the twenty-second Sunday after Trinity is the basis of the sermon. The Latin original calls the twenty-first Sunday after Trinity. D. Red.
thou comfortest me in my anguish"; likewise, Ps. 91:15: "He calleth unto me, and I will hear him; I am with him in trouble." Therefore the 4th Psalm, v. 4, teaches how this is strange in our eyes, saying, "Know that the Lord leads his saints strangely"; as if to say, "This is strange, that he makes his saints afraid, that they are forced to cry out. And Ps. 118:22: "The stone which the builders rejected has become the cornerstone; it is a wonder in our sight." Each one among us is a living stone. Those who reject are all tribulation, who rather build. But this is done marvelously by God, that the rejection of those who fear and afflict is for the building of the stones.
2 Therefore, let no one think that the pestilence or any other plague, whatever it may be, comes more from the wrath of God than from His mercy. This is also evident from the fact that it, like another mean thing, is for the good.
1754 L.i, 133-13S. On the twenty-second Sunday after Trinity. W. xn, 2249-2251. 1755
For it teaches people to pay attention; as Isaiah says Cap. 28, 19: "Affliction teaches to pay attention to the word"; for it compels man to call upon God. Therefore, since God sees that man is without tribulation in good days, and for that very reason is not called upon, nor that man has the opportunity to thank God, He sends the pestilence and afflicts him, so that He may have mercy on the afflicted.
Therefore, we should be wise in adversity, so that no matter how much comes upon us, we still firmly believe and hold that the will, goodness and mercy of God and Christ remain firm, and are not changed when happiness or adversity is changed. Therefore, whoever, in the midst of the turmoil of misfortune and evil, can have a firm thought on the firm goodness of God, overcomes all misfortune; for his faith relies on God's mercy.*) For just as when the sky is covered with clouds, one thinks nothing the less and believes that the sun will remain in its clarity: so also, since God is lovingkindness, goodness and mercy itself, one must know that when wrath or affliction comes that conceals God, that God will not be changed by it in His will and in His goodness. And so one can safely surrender to tribulation and death, knowing that beneath the temporary death and tribulation lies hidden and found the life and lasting peace that is God Himself. For this very reason he taught us the Lord's Prayer, which contains all our tribulations in the most perfect way and is filled with the Cross. But because we do not understand this at the time of happiness, he himself gives us the practice and examples of the Lord's Prayer, just as the boys are given examples of the rules, and, as the jurists say, casus in terminis.
- I have accordingly promised to give a brief explanation of the Lord's Prayer, so that
*) Here follows in the Latin original a sentence which is incomprehensible (as also the Erlangen edition notes) and therefore cannot be translated; Walch therefore does not have it either. D. Red.
each one has the opportunity before hand to continue thinking and praying, and thus to love God and long for Him. I will give a more extensive explanation in due time. Accordingly, we say, "Our Father, who art in heaven." So that here, as I have said, a man does not always speak mere words, he should seek understanding in his heart, and ask at the presentation of each word, why he has thus spoken? Why does he use the word "father" here, and not the word "Lord", not the word "judge", not the word "king", and finally not the word "priest"? Namely, that you may be ashamed of yourself and say, "You are truly a father, but I am not a son or daughter. For thou hast created me, thou hast given me life, purpose, and all goods; but alas! how have I misused all these. And so, in the word "Father" the ladder of double knowledge is built up, by which the heart is set on fire and brought to the most certain contrition, so that it is able to pray the following.
The first request is therefore: "Let your name be sanctified. God's essence is in heaven, but his name is also on earth; therefore his name is sanctified, but not his essence, which rather sanctifies everything. Not that his name is not holy in itself, but because it is not kept holy by us. Just as holy relics are holy in themselves, but it can happen that they are not kept holy and reverent.
(6) But God's name is sanctified in many ways, just as, on the contrary, it is profaned in many ways. First of all, when we use it indecently, that is, when we live shamefully and indecently, since His name has been invoked over us; as there are those who serve outward sins, to whom He says (Deut. 19:2): "You shall be holy, for I am holy."
(7) Secondly, God's name is even more profaned when we arrogate it to ourselves, as there are those who live holy lives, but on the contrary are proud in their hearts to think themselves righteous and holy, since God alone is righteous and holy. They thus drive GOt-
1756 L. 1, 135. 136. on the twenty-second Sunday after Trinity. W. XII, 2251-2254. 1757
The former want him to be sanctified, the latter do not want him to be sanctified; the latter live on the right, the latter on the left; the latter go too far from sanctification, the latter go too far from desacralization; the latter want God not to be, the latter want everything to be, even God Himself. Therefore one must remain on the middle road, according to that saying (Eccl. 7:17): "Do not be too righteous." This middle road is to stand between the unholy and the holy, and not to want to be either of them; to flee and abhor the unholy, but to desire and seek the holy; and thus to deny both, and yet to have a part in both; to be pure in regard to impurity and to refrain from such; to be impure in regard to purity and to seek such, which is God alone. For we do not have to become pure, but only seek purity. Just as we do not have to become God, yet we must have and seek God: so we do not have to become righteousness, but hunger and thirst for it. For he that thirsteth not indeed thinketh that he is righteousness to some extent, being full in himself.
Thirdly, if it is not held with sufficient reverence, as is exemplified by the relics. If it is not mentioned with sufficient reverence, it is remembered, it is dealt with. And all men are found in all degrees and degrees, but only those are forgiven who recognize that they are in the same, and who pray that he may be sanctified. For who is so holy and pure that he is worthy and rightly called by the name of God? Who is he who does not arrogate to himself something of the name? Who is he who calls him with sufficient reverence? So the prayer alone is left, by which the sanctification of it is asked for. For his name is holy and terrible; it is venerable and to be feared; but only by those who know that they are not able to sanctify it. On the other hand, it is unholy and lowly to those who think they have sanctified it enough. Therefore, the word "holy" in Hebrew means as much as that which is set apart and dedicated to God alone, which setting apart from
both sides, according to the aforementioned three degrees.
- first, it is set apart namely, the name of God when we set ourselves apart from that which is unholy; for Christians are called holy and righteous children of God; but all this they have from God. But all this will be defiled if we do not walk and live worthy of this name.
(10) Secondly, we are set apart when the name of God is not spoken by us, but when it is spoken by God alone, through humble confession. For the name of God is: just, good, true, wise. If we say all these things of ourselves, we defile and desecrate the same; and thus we are justified by the first separation, and in the other we are made sinners again. For in the first we learn what we are, and in the other we give to ourselves what is ours and to God what is His. For just as in the first separation or sanctification we are made poor in outward things, so in the second we are made poor in inward things; and since all this is accomplished, if man is not entirely pure, yet by the third separation and sanctification he would sanctify the name of God, because in his humility and lowliness he does not dare to call what is his.
11 Therefore, thirdly, the name of God is set apart from impure use and unseemly service; and this is the highest summit of the service of God, namely, holy fear.
Addition.
(12) To those who are in the first degree, the name of God is not holy and terrible. To those who are in the other degree, it is indeed holy, in respect of the first degree, but not yet terrible, and for that very reason not yet perfectly holy. In the third, however, it is truly holy, because it is kept frightening and highly reverent. The first degree belongs to the beginners; the other, to those who are increasing; the third, to the perfect. For the first
1758 r> 136-138. twenty-second Sunday after Trinity. W. XII, 2284-2257. 1759
sanctify it with a view to outward vanity: but they desecrate and defile it by inward impiety, pleasing themselves in the holiness they have begun. Hence it is actually said of them that there is no fear of God before their eyes, and the name of God is blasphemed by them, as they appropriate it for themselves. The third, therefore, who reject the name of God from themselves in their lowliness and nothingness, represent and worship it by denying that they are righteous, good, holy and true, and therefore fear, shun and exalt the name of the one God.
From this it is clear what our present life is. And so St. Cyprian says that in the fifth petition we are reminded that we are sinners, being taught to pray: "Forgive us our trespasses. So one must believe almost through all the pieces that they remind us at the same time of our lowliness and misery. If this is so, who has ever been found who, with such great titles and with such great power of words, has so portrayed the wretched condition of our life as this single one portrays it in this most brief prayer? Does he not exhort us to the highest hatred, disgust and abhorrence of this life, since he accuses it with seven titles of misery? Who is he who does not think that that life is worthy and worthy of all tears, of which he hears it called, first, a blasphemy, contempt and defilement of the name of God; secondly, an exile of souls and a deprivation of the kingdom and dominion of God; thirdly, a disobedience and resistance to the divine and best will, and thus a rebelliousness that is done to the highest good by that which is altogether evil? fourth, a paucity and lack of bread and of all necessities, and a prodigality of soul and body; fifth, a continual transgression and pure sin; sixth, nothing but temptation, danger, and continual destruction everywhere, from within and without; seventh, that it is nothing but evil, punishment, affliction, either of the spirit, inasmuch as we are wise in the flesh, or of the flesh, inasmuch as we are wise in the body.
we are wise in the spirit; and that this evil must be begun and thus advanced to that which is without end. All these things, however, are most important and emphatically indicated, so that each of them alone should be worthily considered and examined, together with its appendages and consequences: all of which we confess and affirm of ourselves when we pray (for we would not pray if we were not in such things, or we would pray falsely or only in pretense), because we always confess our misery in our own prayer, yes, are admonished and reminded to recognize and confess such.
14 And by this very fact, if a man understood nothing but his prayer, he would have superfluous knowledge of himself and of God, in which he would always find complete remorse, sorrow and tears. For what power of riches, glory and pleasure could be so great here that it should rejoice in such great misery? How are we miserable people, who forget our condition, so blind that we are not restrained and tamed at the moment of the slightest happiness, but are completely left out by admirable hopefulness and courageous will, and yet subject ourselves to pray this prayer before God in just this pride and courageous will; confessing our unhappiness with our mouth, but pleasing ourselves in happiness in our heart? Therefore, if you pray with your heart, "Thy will be done," you will also think, "O Lord, what do I hear? that because of our pride your name is not hallowed among us; we appropriate your name and yet live entirely in your blasphemy. What does a blasphemer and a thief of the divine name deserve? What does he deserve who turns God's honor into his honor, that is, into dishonor? Who is he who can sufficiently appreciate, much less escape, the punishment of this guilt, except he who, after realizing his atrocious sin, repents in humility and prays against his sin, hating it, so that God's name may be sanctified and his name rather desecrated, and as is right, scolded, cursed, and blasphemed? for such a one
1760 D. 1, 138-140. on the twenty-second Sunday after Trinity. W. XII, 2257-2259. 1761
will be blessed. As it was done with the first petition, so it should be done with all the others, namely, that we investigate and examine, ponder what great evil it is to be or to have been in this state of depraved nature. For all and each of the seven petitions have this threefold difference, that they serve in another way the beginners, in another way those who go on, grow and increase, in another way the perfected ones. And for now we want to expose a more extensive execution and accumulation of the evils according to all and every petition, and to a more convenient time.
15 The other petition: "Thy kingdom come." The first degree, according to the apostle, is when the nature of the outward man serves not the world, but GOD; as he says, "The body, however, not to fornication, but to the Lord, and covetousness is idolatry, as are the rest of the heathen vices, that is, the gross and palpable; and if we turn away from the same, we pass from the kingdom of Egypt into the kingdom of GOD.
(16) But here begin the peculiar vices of Israel in the wilderness; hence follows the other degree, the increasing ones, who do not let God rule over them, but their own wisdom, sense and righteousness, in which God is greatly provoked. For as the Jewish people and the Gentiles are distinguished, so these two sins are also distinguished. The one sin is an inclination toward the external creature and an enjoyment of it; the other is a turn toward the internal creature, namely, aversion from the inclination toward the external, so that the one who does not trust in God in things himself fornicates with chastity, being proud and pleasing himself, seeking his own in all things, and thereby pursuing the kingdom of God; indeed, he turns it into an exile. These are the ones who in their
Those who are in the first degree go back worse than before, but those who increase always ask the Lord to reign more and more: they do not look for Saul, who represents the attitude that abuses everything after the kingdom of God has begun, so as in the first degree in Israel no one was better than him, so in the second degree no one is worse than him.
The third degree is for the perfect, who already ask for the future kingdom, in which God is everything in everything, lives and does not happen in this life, as if something of ours, or of that which is of the devil, always reigns in us at the same time, and seeks to reign with us, yes, to reign alone.
(18) Behold therefore, when thou sayest, Thy kingdom come, as thou confessest (if thou sayest it from thy heart), that thou art in misery, and under the tyranny of the devil, of the world, and of thy flesh, where the law that is in thy members, led by the devil, doth drive thee to sin, and to the infallible burdens of conscience. For here is felt the yoke of the burden, the rod of the shoulder, and the rod of the driver. (Isa. 9, 4.) No tyrant has ever so afflicted, so oppressed, so harassed, and so subdued, as the devil, through the lusts of the flesh and of the world, harasses the conscience. Whoever feels this, however, sighs that the kingdom of God will come, and the burden and hustle will cease in the peace of conscience and the security of God's mercy. But oh, how many are those who consider this yoke and burden of Babylon most pleasant? who laugh and rejoice when they are oppressed and subjugated by this tyrant. All animals do not serve so much as these men, who are right animals, but unwise, born only to burden, but not to govern. Otherwise, the righteous are also animals, but God's animals and wise animals.
1762 L. 1. 171. 172. On the day of St. Matthew. W. XII, 2259-2261. 1763
*On the day of St. Matthew. )
Held 1517.
Matth. 11, 25-30.
At that time Jesus answered and said: I praise you, Father and Lord of heaven and earth, that you have hidden these things from the wise and prudent, and have revealed them to babes. Yes, Father, for it has been well pleasing in your sight. All things are delivered unto me of my Father. And no one knows the Son but the Father; and no one knows the Father but the Son, and to whom the Son wills to reveal it. Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.
Man hides what is his, so that he denies it and keeps it hidden: God hides what is his, that he may reveal it. For he hideth it from the wise and great, that they might be humbled and unwise, and so reveal it to babes: for this is acceptable in his sight, and the best will, which is just, right, and holy. And what will is better than that which by its concealment does nothing but remove the obstacles to revelation, that is, arrogance? Two questions are raised here. First, it is asked: What is the understanding of the wise and prudent, to whom such things are kept hidden? second: What is that which is kept hidden from them?
(2) As for the first question, it is answered from time to time that wise and prudent men are those who imagine themselves to be such, when in fact they are not. This gloss is true, but it is darker than the text itself. Many say that the wise and prudent siud those who are such, and yet do not believe that they are such; indeed, they abhor such as an abomination. This gloss reads, then, as if some are wise, but others only seem wise; which ver-
*) Löscher I, 740; Erl. A. opp. vsr. AIL. 1, 171 800. - This sermon returns in Walch vol. XIX, Col. 944 ff. D. Red.
stand is dangerous, close to pride, and peculiar to those who are such wise.
3 Therefore, Christians should be told, "Wise" are those who are wise in all things, especially in the wisdom of God and in the Holy Scriptures. For all such are and think themselves wise. Furthermore, those whom I will truly call wise are those who do not presume to be wise nor to have wisdom, but rather presume to be fools and to be in need of wisdom and prudence, seeing without all flattery of heart that they are empty and know nothing at all. These, I say, who are thus truly unwise, yet thirst after wisdom, are truly wise. All the rest, they may think themselves wise, as there are those who are in a rude, gross ignorance; or they may have wisdom, as there are the subtle hypocrites: these are all wise, because they are not unwise, they are not empty, they do not thirst after wisdom, they are not babes. Therefore the apostle, as an excellent teacher, does not say, "Whoever wants to be wise among you should think himself a fool, or consider himself a fool;" but he says, "Let him be a fool, so that he may be wise. For this is a true saying: The fool is wise and the wise man is a fool, namely: He who is a fool in his own wisdom is wise in a strange one, namely, in the wisdom of God, who imputes such to him. For
1764 L. 1, 172-174. on the day of St. Matthew. W. xii, Mi-2263. 1765
Whoever recognizes himself as a true fool before God, this humility is counted as the greatest wisdom. Those who are truly wise, that is, unwise, always say: Lord, judge my walk and my steps before you; but whoever prays in this way confesses himself to be blind and unwise, as this is clear in itself. But he does not think himself unwise in this way, as if he were nevertheless wise. But the wise, that is, the foolish, say, "Who will show us what is good?" We are what we are, we follow the guidance or good intention and sound reason, as Cicero boasts in his book De Senectute; that they are wise precisely in this, that they follow reason as the best guide. Now this sound reason, this leader, this prudence of nature, which is now heard and praised in all cathedrals and pulpits, is that wisdom and prudence to which the father hides what is his, so that he may make it a fool and accuse it, and thus require it to seek grace, that it may be a leader. Furthermore, the wise and the prudent can be distinguished in this way, that by the "wise" is understood one who is a teacher of young men and others, and is powerful to teach; but a "prudent" is one who is skilled to grasp what is put before him. For both are fools with God.
The answer to the other question is that what is hidden there is Christ himself and God the Father. But he immediately solves the question himself by saying: "All things have been given to me by my Father. And 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." Is therefore the knowledge of God and of Christ, of the Father and of the Son, that which is hidden, against which the wise and the saints most repudiate; just as John says (Cap. 15, 21.): "And this they will do to you" (namely, that "when they kill you, they mean to do God a service" and to prove obedience), "because they know neither the Father nor me." For this is precisely why they think they are proving obedience to God, because they are wise and prudent, but not minors; but for this reason they consider themselves wise, because
they do not recognize that which is hidden, the Father and the Son.
What then is the knowledge of God taught by Christ? So everything is snatched away from us and nothing is left? Where then is wisdom? Where is righteousness? Where is truth? Where is virtue? Not in us, but in Christ, apart from us, in God. Therefore, since all things are given to Christ, we have become minors, fools, sinners, liars, weak and vain. So no one knows the Father but the Son, and no one knows the Son but the Father, because everything belongs to the Father alone and has been given to the Son alone. And so we have been made completely empty of all knowledge, and by this very fact we have been made incompetent and clever, so that the Father reveals His own to us, and the Son also reveals His own to us; that is, it is the same if the Father reveals both to us as the Son, it is One Revelation, One Revealer. The Father transfigures and glorifies the Son, the Son transfigures and glorifies the Father; as it is said in John (Cap. 17, 1.). Learn therefore where wisdom, virtue and understanding are, Baruch 3, 37: "Our God alone has invented them." So it is not to be sought in and among us, but in GOD. "He gave it to Jacob his son and to Israel his chosen one." And John 12:32 says: "When I am lifted up from the earth, I will draw all things to myself." So he has left nothing for us? Yes, it is so. Where are the wise men?
Know ye therefore that our righteousness, strength, virtue, and wisdom, is Christ himself, made unto us of God: in whom God the Father hath put all his wisdom, and strength, and virtue, and righteousness, that it might be ours. That is, "to know the Son." Then know that the Father, according to His mercy, imputes to us the righteousness of His Son, that is, His own righteousness; for there is given to us one righteousness of the Father and of the Son, one life, one power. This is called "knowing the Father of Christ." But this is so hidden from the wise, that when they hear it, they straightway chatter: Let us not do good; let us do evil, to
1766 D. 1, 174-176. on the day of St. Matthew, W. XII, 2263-2266. 1767
that good may come. If we are justified by an alien righteousness, and by God's mercy alone, let us be idle, since our works are nothing; neither is our wisdom anything. Thus speak those who are too wise and righteous; who, if they were only minors, that they might accept the Father and Son as He reveals Himself, would easily be able to answer this question. Although those are not idle, to whom Christ is revealed as wisdom, and who do not live themselves, but in whom Christ lives. We must not fear that Christ is idle; indeed, he is the busiest and most active, and this happens most easily and sweetly when those in their own wisdom strive in vain, sweat and trouble themselves with their peculiar mysteries. For they strive to attain to the tranquility of conscience by their own attempts, efforts and ways, and do not rest until they realize and see that they have redeemed their sin by satisfaction, and have accomplished their purpose, which is impossible and by which we build on the sand.
Therefore, no matter how much they work, labor, labor, and speculate, they do nothing but increase the restlessness of the soul, which they seek to escape by this very means. The restlessness of the soul cannot be escaped in any other way except by knowing the Father and Christ, that is, the grace and mercy of God freely given to us in Christ, and the merit of Christ imputed to us. To these he now says, "Come unto me, all ye that labor and are heavy laden, and I will give you rest"; ye shall not give yourselves rest, that is, give you rest, but I will do this. Why do you stay with yourselves? Go out from yourselves, and come to me: despair of yourselves, and hope in me. As Abraham went forth from his own country, from his father's house, and from his friendship. For our father's house is ourselves; we ourselves are the world: so must we go out from ourselves, when we are weary and burdened. In the Greek it is far more convenient, "Come unto me, all ye that labor and are heavy laden." For it would not be so hard,
but less so, if we were burdened and so labored; so that the burden would be the labor and the cause of our labor: but so also is the labor the burden, that is, we labor that we may find rest, and this very labor weighs us down and troubles us more; for sin is increased and made greater by our righteousness and works; the conscience is not thereby relieved nor made secure, but rather troubled; as it is said Eccles. 10:15, "The work of fools is made sour unto them," etc.; and the same v. 9, "He that rolleth away stones shall have trouble with it; and he that cleaveth wood shall be hurt thereby." These are the services and works of the saints of works. For it is commonly said of hard labor, I would rather carry stones and cut wood; and yet what do these two works accomplish but that they serve others and not themselves?
8 Let us therefore hear from the rest of souls, "Take my yoke upon you." He does not say, Do this or that; but: Come unto me, forsake me, take up your cross, and follow me: for whosoever shall not take up his cross, and follow me, is not worthy of me." (Matth. 10, 38.) For coming to Christ and going out from Himself is a great cross, from which no one has greater abhorrence than those who seek to blot out sins with their works. Since all these seek not to escape sins, but the punishments of sins (for they are servants, they do not take away sins, but only the punishments of sins), they seek to extinguish the infernal fire and escape the punishment of judgment through much atonement and atonement. But because sin remains constant, so does the punishment of the conscience. For they seek their own. Therefore, the wicked have no peace. If the wicked would leave themselves and hate their sin, they would have no punishment and should not be afraid, because when the guilt is gone, the punishment stops by itself. But they do not want to leave themselves and are afraid of this light yoke of Christ: therefore they labor under their burden, and fear where there is nothing to fear, and pull on sin as on a loaded chariot.
1768 L. 1, 176. 226. On Michaelmas. W. XII. 2266-2267. 1769
(9) The extravagance of indulgences makes servile righteousness even more perfect, since nothing is accomplished by them except that the people learn to fear the punishment of sins, but not to fear sin itself, to flee from it, and to bear an abhorrence of it. Therefore, the fruit of indulgences is felt little, but a great certainty and impudence to sin; so much so that where they are not afraid of the punishment of sins, no one would ask for indulgences, even if he could have them for free; rather, the people should be exhorted to love the punishment and to take up the cross. And would God have me lie if I said that the indulgences or indulgences are perhaps rightly so called because indulgere means as much as permittere, to permit, and indulgentia means as much as a permission to sin with impunity, and a freedom to
from the cross of Christ. Or if indulgences should take place, that they should be given only to those who are weak in faith, so that those who do not strive through the cross to attain to meekness and humility would not be offended, as the Lord says here. For he says that the rest of the soul is not found through indulgences, but through meekness and humility. But meekness is not found except under punishment and in the cross, from which indulgences make free, which they teach to abhor, and make that we never become meek and humble, that is, that we never obtain indulgences nor come to Christ. O what danger we live in at our time! O snoring priests! O more than Egyptian darkness! How safe we are in all our greatest misfortunes!
*On the day Michaelmas. )
Held in the castle at Weimar.
Matth. 18, 1-11.
At that hour the disciples came to Jesus and said: Who is the greatest in the kingdom of heaven? Jesus called a child to him, and set him in the midst of them, and said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. He therefore that bringeth himself low, as this child, is the greatest in the kingdom of heaven. And whoever receives such a child in my name receives me. But whosoever shall offend the least of these that believe on me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the deepest part of the sea. Woe to the world because of trouble. Trouble must come, but woe to the man by whom trouble comes. But if thy hand or thy foot offend thee, cut it off, and cast it from thee. It is better for you to become lame or crippled, than to have two hands or two feet and be thrown into eternal fire. And if thine eye offend thee, pluck it out, and cast it from thee. It is better for you to enter life with one eye than to have two eyes and be thrown into the fire of hell. See that you do not despise any of these little ones. For I tell you, their angels in heaven always see the face of my Father in heaven. For the Son of Man is come to save that which was lost.
*At that time, in 1518, the Elector of Saxony was staying with his family in Weimar. On the day of St. Thomas, Luther wrote down this sermon at Spalatin's request, as far as he remembered it. The original Latin text is also found in Luther's letters collected by Johannes Aurifaber I, 127. This first printing is followed by the Erlangen edition. - Löscher II, 447; Erl. A. ox>x>. var. ".rZ. I, 226 "qq. D. Red.
1770 L. 1, 226-228. Am Tage Michaelis. W. XII, 2268-2270. 1771
1 You should know, my Spalatin, that I want to snatch from oblivion what I will say. Therefore, I will omit many things, and I will perhaps add many things; but I will not speak anything that should not have been spoken at that time. First of all Christ teaches here about humility, but first of all he teaches those who have a preference over others. For there are two forms in the world: one is the form of God; the other is the form of the servant. The form of God is power, wisdom, prudence, righteousness, goodness, and whatever else is good that gives one man an advantage over another, as this can be easily recognized. The form of a servant is servility, foolishness, foolishness, poverty, sin, and every defect by which one may be considered inferior to another.
2 The apostle Paul writes of these two forms in Philippians 2:6 that they were in the man Christ, saying, "Who, though he were in the form of God," that is, full of righteousness, wisdom, truth, etc.; for by this form no man is made like unto God, but unto him only are such things; "and took upon him the form of a servant," that is, lowliness, weakness, foolishness, sin, as it appeared in the eyes of men.
The first form makes nothing into something, even everything; the other form makes everything into nothing, and what is something, it makes it not to be something. The former ascends; the latter descends.
(4) Now every man hath both these things with him, because there is none that should be wholly nothing; but the right use of both is not found in any man. But this right use Christ has taught us, and teaches it here by the word; just as he is described by the apostle as having taught us this with his example, when he says v. 5: "Let every man be of the same mind as Jesus Christ was" etc. But the right use is not to rob oneself of it, but rather to humiliate oneself in it (the wrong use is to rob oneself of it and to fulfill it), that is, to say that all good things are good,
By this we are put in the likeness of God, not for our sake, nor that we should boast and be proud in it; but rather that it is given to us for the sake of those who do not have it, that we may serve them by it and in it, and so not despise them, even to the extent of accepting their evil and vice with less affection than if it were our own. For Christ (Rom. 15, 3.) did not take pleasure in his righteousness, as he could have done with pride; but through it he served us by taking upon himself our sins. Just as the apostle says there, "But as it is written, the reproach of them that reproach thee is fallen upon me," that is, "He humbled himself of his form, and thought it not robbery to be like him," to whom alone it belongs to be resplendent in this form, and to glory in it, to please himself, to serve none, but to rule over all etc. So he put away his wisdom, not pleasing himself in the same, that he despised us; but he despised himself, and serving us by his wisdom, he took upon himself our foolishness, and became a fool in our stead; as he says in the 69th Psalm v. 6, "GOD, thou knowest my foolishness." So he was our servant by his righteousness, and became a sinner for us, as he says in the same Psalm, "And my debts are not hid from thee." Thus we are to judge of all the goods of Christ, which the apostle briefly comprehends under the name of the divine form; wherewith he thus served all, as if he had them not and were not entitled to them. He has subjected himself to all evil in our stead, which evil he recently comprehends under the word "servant form"; as he says (Ps. 42, 8.): "Thy floods therefore rush" etc.; and Isa. 53, 6.: "The Lord hath laid on him all our sin."
5 The Pharisees, on the contrary, when they obtain these images of God, as if they were given to them for their own sake, not only do they not serve those who do not have them, according to the example of Christ, but they also do not serve those who do not have them.
1772 L- r. 228-2M. On the day of Michaelmas. W. xu, 2270-2273. 1773
They please themselves, they rejoice that they are something in front of others, that they are praised and honored; and they are always ready to preside over others, to rule over them, to punish, to bite, to diminish, to condemn and to damn them; and thus, in the good form of God, by the terrible abuse they inflict unspeakable evil upon themselves; and this very thing means to consider this form as a robbery, so that through it they may become as God himself, who, as the freest being, owes nothing to anyone because of his form. For whoever takes this form and does not use it for what it is given for, obviously robs himself of it and considers it to be something that should be his, since he is supposed to be a servant to others in it. Therefore he robs it so that he may be like God. And this is exactly what the apostles were striving for in this gospel. For this reason Christ resists them, and draws them back to the form of servants, that they should be children and small, that is, in the sense that they judge nothing great of themselves, but, like children, are ready to obey all.
Addition.
(6) It is clear that although humility is taught, described, and distinguished by many, its nature and quality are never properly explained except in the holy Scriptures. For humility is to do nothing with all one's goods but to serve the wicked, according to the example of Christ, not to be attached to anything but to humble oneself in everything.
7 Secondly: It is therefore terrible to despise the servant form, to judge a sinner and a fool. For now that Christ has taken and honored all these forms, we should not only not despise them, but we should also honor them, no matter in what people they may strike and meet us. For this is the very reason why he who calls his brother a fool is guilty of hellish fire, namely, because such a one does not sin against a man, but against Christ, who namely, Christ has glorified the likeness of such a man in himself; which likeness the one curses who
calls his brother a fool. For this reason Christ wants us to open our eyes, and as often as a poor person, a fool, a sinner, or a similar figure comes to us, we should immediately recognize Christ's emblem on such a person, and through the figure of God (by which we would otherwise like to be puffed up) serve him with pleading, praying, admonishing, helping etc., until we have also torn him out of such a servant's form; that is, he does not want anyone to be despised, even by the least of them, but wants it to be well with them, and that they be honored as if he himself were present.
- and this servant form is to be proper to the bishops, as is taught in this gospel. - But now they sit like the Antichrist in the temple of God, posing as if they were God; and the power they have received they take for their own benefit and consider it a robbery (especially the pope), resting in safety, serving no one, but also forcing everyone into servitude by force. Accordingly, we are to become all things to all men, that they may be won through us. For "he that receiveth such a child," that is, such a little one, "receiveth me in my name; and he that humbleth himself, as this child, is the greatest in the kingdom of heaven." However, this doctrine, which is entirely evangelical, suffers much aggravation (such a raging evil is pride and haughtiness). Follows:
And whoever despises one of the least of these who believe in me, it would be better for him to have a millstone hung around his neck and to be drowned in the sea where it is deepest.
(9) The vexation of these little ones is twofold. The first is gross, and falls upon the senses, for these little ones are provoked to sin by manifest sin, which is without all appearance. However, this irritation is not so dangerous, because it is clearly and obviously recognized as evil. Therefore, one can beware of it; indeed, it cannot become an annoyance, but rather something edifying, if we want to become witty and careful through other harm; I also think that Christ does not mainly speak of this annoyance. The other is subtle and seeming, because one would have it for good and without
1774 L. 1. 230. 231. 140. on the feast day of St. Martin. W. XII. 2273-227S. 1775
is accepted with misgivings. Just as in former times the false prophets seduced the people under the name of God, and just as the heretics, who under the sheep's clothing testified as ravening wolves. This trouble is actually a trouble and dangerous: whoever falls into it once will hardly be freed from it again. The prophets, Christ, the apostles and the holy fathers have worked against this trouble to the highest degree. For the good form keeps them from believing that this is an evil.
Therefore a severe and new punishment is appointed for them by Christ, namely, from the millstone etc. Such are also very often to be found in our time, who walk along in the great appearance of holiness, teach much good, practice many devotions and prayers, sometimes act the suffering of Christ with tears; from their mouths nothing sounds but the voice of humility; in all their gestures there is nothing but holiness. In the meantime, because of their secret envy, hopefulness and avarice, they do not understand and do not see how miserably they themselves perish, nor how they unknowingly bring many to ruin with them. For they are inclined to judge others, to belittle them, to despise them, and then to exalt themselves and their own, to examine the lives of all people, sometimes even to curse them, and to envy the most shameful things.
and pride by much judging and judging: all this, as if it needed no care, they adorn with the rest of the appearance, so that they become an example to others in following, that is, to the most shameful annoyance. These people are beautifully portrayed by Paul in 2 Tim. 3, 5, when he says: "They have the appearance of a godly life, but deny the power. Such must necessarily be all those who follow human righteousness and human statutes, according to forsaken righteousness of faith. And today all places are filled with them, who are the most harmful people in the holy church of God. Therefore follows:
When your eye annoys you.
(11) The eye is the teacher and counselor; the hand is the helper; the foot is the protection on which we rely. All these things pertain chiefly to the office and duty of those who are to precede and lead others in the way of the Lord; but he teaches that we are to be especiallyware of them, lest they vex and seduce us, because, as I have said, their seduction is scarcely improvable. This seems to me to have been almost the summa of the whole discourse; I cannot think of anything more, although I believe that I have said something more and also in a different way.
*On the holiday of St. Martin. )
Held 1516.
Luc. 11, 34.
The eye is the light of the body. If therefore thine eye be single, thy whole body is light. But if thine eye be evil, thy body also is dark.
1, Although this is understood figuratively by the eye of intention and purpose, it "ird, according to the intention of the feast,
*) Löscher I, 756; Erl. A. opp. var. arZ. I, 140
D. Red.
indeed, of Christ himself, better understood by the eye of one who rules. For it is said everywhere in the Scriptures that we are blind and should be blind, and that we do not rely on our eyes.
1776 L. 1, 140-142. On the holiday of St. Martin. W. XII, 2275-2279. 1777
Therefore the eye is the teacher of another; as Job 29:15: "I was the eye of the blind, and the foot of the lame." And the Lord says (Matt. 18:8), "If thine eye offend thee, pluck it out, and cast it from thee"; and Zech. 2: "The Lord is the eye of men, and of all the tribes of Israel."
2 Therefore the Lord wants to draw us away from the false teachers, so that we do not easily believe the deceptions, so that it does not happen that one blind man leads another; since he praises himself in this when he says: "I am the light of the world," I am the eye of men, "the true light, which enlightens all men who come into this world. (Joh. 1, 9.) Therefore, where this light is not present, it is certain that the light that is in us is darkness, and the whole body is dark; that is, all that we are, do, live, and all who are governed by such an eye are dark, even though they imagine that they are the most enlightened, because they rely on their good intention and purpose, that is, on their own eye.
Addition.
(3) Our eye is out of us, and not to be sought in us; yet it is to be found in us, and in us. This is to be understood thus: that our eye is not ours, or ours alone, in which we are to trust; and that we are not to think how we judge ourselves according to our sayings, but that we are to pray to be governed by God, with the Psalmist, who says, "O Lord, my God, direct my way and my walk before thee." And so we must completely despair of ourselves and of our eye, yes, it must be torn out, because it prevents us from following the eye of the Lord. And yet the eye of the Lord is closest to us, and is not found outside of us, but within us; as this is clearly evident from experience: since when a man is enlightened, he does not wander anywhere with his body or soul, but remains as and where he is, and inwardly the eye of true government is revealed to him. But this is spoken figuratively.
- according to the letter, the eye itself is the bishop and prelate, so likewise it is not to be looked for outside us, but in us; not in the heresy, but in the church. And yet it is not in us, but apart from us, because it is not made by our power; for by the Lord are ordered the dominions and kingdoms. Such an eye was St. Martin after his body, which was at Tours, which body was then all light, because the eye was simple and true. Therefore, all the power is in the prelate: if he is blind, the people will also be blind; if he sees, the people will also see. Therefore there is nothing more to be taken care of than that there be a good bishop among the people, especially a preacher; for this is the office of a bishop, that he preach. But now nothing is so lightly esteemed as the office of preaching, and little care is taken for it. Now and then it is despised by all, since it alone should be cared for with trembling.
(5) A true and faithful preacher is a great thing; for how will the people know what they ought to know, unless the teacher be wise and faithful, not only to know what he ought to teach, but also to be willing to teach it? For if he is blind, he will not be wise; and if he will not use wisdom, he will not be faithful. And first I have set that he must be wise; for many desire, but they know not namely, what and how they ought; others know, but they desire not; and both are evil servants. But a good servant is he that knoweth and willeth, that is, he that is wise and faithful. Among these there is, first, one who wills but is blind, whom Satan's angel guides with foolish zeal; and second, one who sees but wills not, whom laziness and faintheartedness of heart make lazy. As the children of Dan and Reuben Jos. 18, 3. are punished because of laziness, that when they were able, they nevertheless did not want, to fight the heathen (that is, the vices) by the sword of the word of God. But let us now proceed to our purpose of finishing the fourth commandment.
1778 L. 1. 142. 143. on the day of St. Andrew. W. XII. 2279. 2280. 1779
*On the day of St. Andrew. )
Held 1516.
Matth. 4, 18-22.
Now as JEsus went by the sea of Galilee, he saw two brothers, Simon, who is called Peter, and Andrew his brother, casting their nets into the sea; for they were fishermen. And he said to them: Follow me; I will make you fishers of men. Soon they left their nets and followed him. And as he passed away from thence, he saw two other brethren, Jacobum the son of Zebedee, and John his brother, in the ship with Zebedee their father, mending their nets: and he called unto them. Soon they left the ship and their father and followed him.
- they have left not only the nets, but also the ships. Here someone would say (as St. Gregory does in the Homily) that they have left a little and a few things: but this is said only by those who have not yet tried whether they can leave even a florin. It was indeed little to leave ship and nets, if they had left this alone; but because such was their whole food and business, they have indeed also left the benefit of it. Who does not know that even the one who sells his ship, yes, even the fisherman leaves his ship at the end of his work, but he does not leave its use and inclination to the same.
But now let us proceed to the secret understanding, because in this gospel and in the epistle, but at the same time also in the legend, St. Andrew is praised because of his special inclination and drive to the cross. For although the legend is apocryphal, it nevertheless deals very well and properly with the cross; indeed, we hope that the conclusion is not bad, in explanation of all three pieces at the same time: The cross of Christ is nothing other than leaving everything and clinging to Christ alone through the faith of the heart; or also: To leave everything and believe is to bear Christ's cross. Thus the apostle Gal. 2, 19. 20. says: "I am crucified with Christ; I live, but now not I, but-
*) Löscher I, 757; Erl. A. opp. var. ar^. I, 142 sii.
D. Red.
For Christ lives in me"; hence it is to be noted that the nets signify all that by the use of which goods are sought; but the ship itself signifies the soul, the receptacle of all their goods, or the affection and the heart. Thus the nets are all things and arts by which are sought gain, wealth, pleasure, honor, majesty, and dignity. For these are the fruits of man's fishing, that is, of his occupations and actions: when these are obtained (as when the fish are put into the ship), he sails in the world as on the greatest sea, and enjoys it. To leave this, therefore, is to leave the nets, the efforts of those things which are sought; which, however, is seldom done.
(3) But to leave the ship is as much as to leave the impulse and the desire for it and the enjoyment of it. For even the lazy, as well as the profligate, do not respect these nets and leave them, but they do not leave the ship; indeed, they demand that others fish in their place, and that they be filled and filled with it. Therefore, as long as the heart lives in these physical and visible things, it cannot live in faith, since it is impossible to have the thing and faith at the same time. Therefore, the thing must be abandoned by the one who wants to believe with the heart. With the heart, I say, it must be abandoned, not with the body. For one does not believe with the body, but with the heart. So also the thing is not abandoned with the body,
1780 L. r,i43-i4s. On the day of St. Andrew. W. xii, 2280-2283. 1781
but with the affect and with the heart. In this way the ship and the nets are left. For faith and possession are thus distinguished, that the former is the certain confidence of that which is hoped for and not seen; but the latter of that which is present and that which is seen. For as long as the heart has something in the presence of which it is calm and in the absence of which it is restless, it does not yet have faith, but the thing, because, after leaving all things, one must trust in the invisible.
4 Therefore, the cross is the abandonment of all things, and faith is the most supererogatory thing. For it is the cross that kills this emotion and desire for things, so that it abandons everything; but faith, having thus killed it, entertains it with other things, which it neither sees nor experiences. Therefore, faith increases and decreases as much as this affect and desire increases and decreases. For they are in the same balance, since the visible things are increased as much as the invisible things are diminished, until at last all is left; and this is perfect faith. Therefore, the righteousness that comes from faith is a marvelous righteousness, because it does not restore to all what is owed, but forsakes all and gives way to all goods. For if we were to restore everything to everyone, we could not do enough to God for the life of a single hour. Therefore, there is no better righteousness than this, that we give way and yield to all, then we remain debtors to no one. But as long as something remains in the affection, so long we are restless. For conscience calls upon us and reminds us; the judge passes sentence and puts us under ban; at last he threatens the outward punishment, and there we are especially afflicted, until we yield and give way, and say: Behold, there are the nets together with the ship; I have nothing more; all may be gone and have its parting. God then receives this poor person, for "blessed are the poor in spirit, for theirs is the kingdom of heaven". (Matth. 5, 3. 1 And again, the children of the poor he will help and make blessed. This rest is felt by those who taste other goods in faith, after the affect and the
The desire for things is abandoned. Therefore he says (Rom. 10, 10.): "With the heart one believes to righteousness", he does not say: through riches. So those who, with St. Andrew, say, O good cross, hail, thou most precious cross, which hast taken the ornament and beauty from the Lord's limbs, receive me, and give me to the Master, who hath redeemed me through thee: these it is who demand that this affection and lust for things should soon and most of all be crucified. For this means the crucifixion of the most unveiled Christ, who bore in himself the figure of the old man and his lust, and of the wicked ship to be left. For in leaving the mortal life of his body, he taught that the desire for perishable things must be left, which also, as I have said, indicates his exposure.
- There are also some other fishermen of vain honor and security, whose nets are wisdom, righteousness and good works, but the ship itself is the love of this vanity. To these it is far more difficult to believe in the heart, because it is more difficult for them to leave everything and be crucified. Therefore it is also harder for them to be justified, because no one is justified unless he believes in his heart. "For the righteous shall live by his faith." (Hab. 2, 4.) But he cannot believe unless he sees, feels or touches nothing from within and from without. But this is called being hanged on the cross, where he touches nowhere the earth on which he can trust: this is the way of the increasing. Therefore he does not say: By good works one comes to righteousness, if one knows many things and understands wisely; but if one believes from the heart. Here it is something great to say, O thou good cross. But this kind of people is so hidden, even from the rulers, that it is not without reason to fear that they will be condemned before they know what faith is and why they will be condemned; and they are commonly those who go along without feeling and certainty, without stirring of conscience and without fear of God, as a people, as Isaiah says, who do justice.
1782 L. 1, 145. 146. on the day of St. Andrew. W. XII, 2283-2285. 1783
and has not forgotten the covenant of his God.
(6) There is also another kind of the same people, who say and speak that they do not wish to die, but to live, that they may be able to support themselves by a better life and merit. This word, though it may seem good, has the most dangerous meaning, and it is to be feared that those who say it will not understand it. For I fear that they understand it in such a way that they want to get to the point where they see and realize that they are good, do good and live well. If this were to happen, it would be better for them, and it would also have been better for them, that they had died a thousand times from such knowledge, because they cannot escape pride and hope. Therefore it would be better for them to accept death with patience than to come to spiritual goods undied. Just as it is better for children to die before they know what is good and evil in the flesh, so it would be better for them to die before they know what is spiritual. For if a man is not completely dead, his virtues and good works are more harmful to him than his sins.
(7) Therefore it is enough for them that, knowing their sins, they thirst for righteousness and have a desire for it, and so die willingly (a patient death is sufficient); for if they were to partake of righteousness, as they desire, they would immediately, being satisfied, spit it out again and give it up, and, being sure, would be disgusted by it.
8 If they understood this word correctly, their will and intention would be very good. For the true mind is this: that they want to be completely pious for the sake of it, so that God alone is glorified in it and the neighbor is helped, and that they are unconcerned about merits and rewards and about the fear of the punishment of hell. But to be so minded that one does not appropriate to oneself any of one's merits and rewards, and that one understands that these alone are God's works; as well as that one no longer appropriates them as if Saint Andrew himself had done them; and that one always remains in the knowledge of his nothingness, and
that without elevation and falsehood: is a work of the most perfect, which is not possible without the most perfect grace. St. Paul was such a one, who calls himself (1 Tim. 1, 15.) the most distinguished among sinners, and yet says in this very epistle (2 Tim. 4, 7.) that he had fought a good fight, and that the crown of righteousness was laid up for him. And Isaiah calls himself a servant of God Cap. 64. and yet he calls himself unclean Cap. 6. So also John in his epistle says: That we are children of God and do not sin (1 John 3, 9.), and yet he also says (Cap. 1, 8.): "If we say we have no sin, we deceive ourselves." St. Augustine was also such a one. Accordingly, these regard their works, not that they are done in them and by them, but through them and by God alone, that they recognize themselves as instruments. Therefore the apostle says: "They have proclaimed the works of the Lord and have taken notice of his deeds.
(9) But not every one may presume to claim this degree, for it is beyond measure. For he who is reformed, that he departs from the life of sin, and becomes righteous and good, must again, if he would live without danger, become wicked and a sinner. So high and excellent is this holiness that it makes even the righteous a sinner, because he lives completely apart from himself, in God, in God's will, righteousness and wisdom. Accordingly, he is no longer righteous through his own righteousness, which he has attained or which has been infused into him; but he is righteous himself in the divine righteousness, before and in which he has lost his own righteousness, and his own righteousness has become sin for him. He does not demand to live righteously any longer, but to live God alone. Those who do not strive for this degree would be better off if they had not reached the middle degree. For they stand and trust in the righteousness that has already been obtained, not in the righteousness that is yet to be obtained, as that which is to be found in God; and for this very reason they still stand in their ships. For what does it mean that man is standing in the ship, but that
1784 L. 1. 146. 147. On the third Sunday of Advent. W. XII. 2288-2287. 1785
In what he himself has done and worked, namely, in the righteousness and wisdom he has attained and acquired, where there is no faith to be found, but experience, until this being rises higher and stands in God; which is the work of men who are very perfect and practiced, but not of those who find themselves partakers of milk, for whom it is enough to walk simple in good works: even though they often sin, they still look to Christ.
10 Therefore righteousness is not to be sought apart from us, but inwardly in the heart through faith; as it is said in Rom. 10:8, "The word is near to you in your mouth and in your heart.
You must not go over the sea or seek it outwardly by other works, just as many want to attain righteousness by works, but righteousness creates and brings about works. Therefore Christ is sufficient for thee through faith, that thou mayest be justified; when this is done, thou livest, workest, and sufferest not for thyself, but for Christ; therefore through the same nothing is thine, but Christ's only. For whose instrument thou art, of him also thou hast that which is thine, even Christ by faith. Let him also have what is his, that is, you and the works in you, and so it will be a perfect marriage.
3.Sunday; Matth. 11, 2-10
*On the third Sunday of Advent. )
Held 1516.
Matth. 11, 2-10.
And when John heard the works of Christ in prison, he sent two of his disciples, saying unto him, 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.
From the Gospel.
1 This Greek expression should have been translated into Latin. For the Lord here passively expresses what Isaiah Cap. 61, 1. activ says: "He sent me to preach to the poor." So here it says: The poor are preached, that is, the gospel is preached to the poor, that is, it is preached to them.
*) This sermon is also found in Vol. X, 1438 ff. in Walch. - Löscher 1, 761; Erl. A. opp. var. urZ. 1, 147 - The Latin original states: On the second Sunday of Advent. D. Red.
proclaims good, peace, grace, mercy. But the wrong or at least the dark mind and sense of this saying has arisen on this occasion, because one does not pay attention to what the gospel is. For many call the gospel the commandments to live in the new law. It is impossible for them to understand the apostle Paul, who, like Christ, takes the gospel in its true sense.
- therefore, the Gospel has a
1786 L. 1, 147-149. On the third Sunday of Advent. W. XII, 2287-2290. 1787
Double office: the first is to interpret the old law, as the Lord interprets the commandments in Matt. 5:21 ff: Thou shalt not swear falsely; thou shalt not kill; thou shalt not commit adultery; thus pointing from the literal sense to the spiritual. For this is the letter, Thou shalt not kill, namely, that it is to be understood only from the outward work. But the spiritual understanding is: Thou shalt not kill with the heart or spirit, that is, thou shalt not be angry, thou shalt not hate, because he who hates his brother is a murderer. (1 John 3:15.) And the Lord says (Matt. 5:22.), "He that is angry with his brother is guilty of judgment." But this spiritual mind of the law rather kills; for it makes it impossible to fulfill the law: and by this very fact it causes man to despair of his strength and to be cast down, because no man is without wrath, none is without lust. And such we are from our birth. But what shall man do? Where shall he go when he is burdened with such an impossible law?
Here comes the other, own and true ministry of the gospel, which proclaims help and salvation to the desperate conscience. The words of this ministry are Matth. 11, 28: "Come unto me, all ye that labor and are heavy laden, and I will give you rest"; and again Matth. 9, 2: "Be of good cheer, my son, thy sins be forgiven thee. Therefore this is a gospel, that is, a pleasant and sweet message to the soul, which has already perished and been struck down by the declared law, namely, when it hears that the law has been fulfilled, that is, by Christ, and that it is not necessary to fulfill it, but only to adhere to that which has already been fulfilled, and to be formed like it, because Christ is our righteousness, sanctification and redemption. Therefore, as much as the gospel grieves by interpreting the law, so much, nay, even more, does it delight by proclaiming grace. So it humbles and humiliates by expounding, that it may exalt by preaching grace: it smites, that it may heal; it kills, that it may quicken; it leads into hell, that it may lead out again. Thus it is said
Isa. 52, 7.: "How lovely on the mountains are the feet of the messengers" etc.
(4) If we were not careful here, they would make the gospel a greater burden than the law was, for it is greater and more difficult not to be angry than not to kill; it is more difficult not to covet than not to commit adultery; indeed, it is impossible. Thus man is humbled by the law, that he may be exalted by grace. This is what he says in John 1:7, that he was sent by God to testify of Christ, the light. Thus the gospel is a proclamation of peace, forgiveness of sins, grace and salvation in Christ.
(5) But no one resists this grace more vehemently than those who are righteous according to the letter of the law. For they do not accept the interpretation of the law, and are far from recognizing themselves as sinners, because they think they are fulfilling the law, which is impossible to fulfill because of the flesh. Rom 8:3 Therefore Christ says, among other miracles, that grace and peace are preached to the poor, because these things cannot be preached to the rich, to the proud, and to those who are already righteous, because they do not accept the interpretation of the law, that is, the preaching of the repentance and baptism of John. And therefore wrath rather than peace is preached to them. They do not want to be called fools, sinners, weak, because they do not understand the law according to its spiritual meaning.
6 It is also to be noted that the spiritual mind is taken by many, I know not how, namely, for the allegorical, tropological, and anagogical. This is true, but notice better: the spiritual law, or the spiritual mind, is that which signifies the Spirit or grace, namely, that he who has the Spirit and grace has what the law commands. For example: Not to be angry is the spiritual law, whose letter is: You shall not kill. But thou canst not be without wrath, unless thou be also meek in adversity; of this meekness, however, no letter hath anything, but grace alone.
1788 D-1. 149. ISO. On the Day of the Conception of the Virgin Mary. W. XII. 2290-2292. 1789
gives such. Therefore it is called a spiritual law, because it gives the spirit, but the letter demands it. And this is also a tropology, if you do not look at the external works, which always belong to the letter, but if you look at the heart and the spirit. It is also an allegory when you look at the church as it is in the spirit, that is, in the voluntary law of God.
7 After this John sends his disciples to Christ; that is, the gospel, when it interprets the law, compels them to go on to grace. But Christ answers Jo
hanni not by words, but by works, because when the spirit and grace have come, then the knowledge of the law has already been put into practice. For then the anointing teaches that man learns more from his life what he should do, because the law has already come to the thing indicated and signified, and because what the law commands is already done. Therefore the words cease when the works have come, that is, now there is no more law where the fulfillment of the law is. Therefore John must decrease, but Christ must increase, because the law always binds the hands through its fulfillment.
*On the day of the Conception of the Virgin Mary. )
Held 1516.
From the name of Mary.
Some have interpreted the name of the Virgin Mary as "the bitter of the sea", some as "the star of the sea". And both of them prove it because the Virgin is called Miriam in Hebrew. And so she also calls Lucas. Sintemal marah means bitter, and jam means the sea. But those who call her "the star of the sea" have spoiled what they have found. But they have found, stillam maris, a drop of the sea; for the word mar also means a drop, hence the word myrrha, sometimes called a drop. For they have dreamed that it is more conveniently called stella maris, a star of the sea, than stella maris, a drop of the sea. But I do not say this as if I demand that the custom of the Church, which is so strong, be despised, as if because of this one should not say Mary, but Miriam; or as if because of this one should not say "a drop of the sea". We
*) Löscher I, 764; Erl. A. opp. var. "rZ. 1, 150 sy.
D. Red.
have sought only the origin of the name, but not the slander of godliness. Therefore, a great praise of the Virgin is presented to us in this name, namely, that she is preserved and preserved as a single drop from the whole sea, the whole mafia of the human race. For she is of the sea, because the drop of the sea is of the very nature, yet she is not after the sea, but of a sea; as if it were said, As to the natural nature, she is equal to all; but as to the nature of grace, she is unequal: she agrees with all in this, because she is the drop of the sea; but is distinguished from all, because she is a drop. The drop distinguishes them, the sea unites them: nature makes them equal, grace distinguishes them. How great, then, is the glory that this single drop is preserved from so great a sea!
- one has another interpretation of this name, so belonging to the dignity, namely that stella or gutta, a drop, is called stacte in Greek, and is the one
1790 L. I, ISO. 151. 154. On the Fourth Sunday of Advent. W. XII, 2292-2294. 1791
pure, exquisite and self-emerging myrrh, which flows and bursts forth from the tree (which is thus called from the Arabic language because of its bitterness) when it is scratched and incised. We will leave the mysteries of this matter for now, and only mention the property that bodies anointed with it do not rot, but are preserved; as the Jews and Egyptians used to anoint their dead, and it is clear from the Gospel that Nicodemus and the women sought to anoint Christ's body so that it would not wither.
So the holy virgin is not only an anointed one, but she is both to herself and to all the myrrh and strongest bitterness; and therefore there is no rottenness in her, because she herself is the myrrh.*) Thirdly, she has pictured the Church in her name, which Church is described in Isaiah as a drop that hangs in the bucket, because she, chosen from the whole sea of the world, hangs upward by faith on the Word of God, in which Church she is the noblest member.
Here, too, Luther gives too much honor to Mary.
D. Red.
4.Sunday; John 1, 19-28
*On the fourth Sunday of Advent. )
Held 1516.
John 1:19-28.
And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem, 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 Isaias the prophet 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.
What is crooked shall become right, and what is uneven shall become bad way.
(1) Thus we have heard of the Jews, that they also waited for Christ, even as they still wait. But in this they were inexperienced, that they would have him come in the way that pleased them; which was impossible. But because he came in another way, they still wait for him and do not receive him. Namely, because he did not come
*) Löscher I, 767; Erl. A. oxp. var. arg. I, 154 syy.
D. Red.
If he is in worldly dress and carnal splendor, they will not receive him, as those who are carnally minded. For they wanted to remain unchanged in their minds, since John had come to change them. So also now it happens that all praise grace and wait for it, but John apes them, saying he has the devil; namely, if they will not believe this gospel, that they are sinners and nothing; will not forsake their wisdom and righteousness, and yet want grace; will not be humbled, and yet want to be exalted. From
1792 L. 1. 154-156. on the fourth Sunday of Advent. W. XII, 2294-2296. 1793
The number of these are now those who want grace to be used only as an accidens and adornment, so that what is done remains in essence, since it must be brought to nothing, so that grace alone may take place. Therefore these do not believe that they are nothing, that they do not fulfill the law in any way; they do not hear John, the interpreter of the law, and therefore cannot come over Christ. For they say that it is devilish for anyone to say that everything they are and do is nothing. They say, It is good in its kind, it is a good of nature; as if this were enough, as if every action, which is most shameful, were not also good by nature, even good to someone in his kind.
After we let this go, we ask: What then is the crooked and uneven? likewise: What is right and wrong? By the crooked he understands the evil, which is clear from the opposite. I have said above that the law of the letter is crookedness, but the spirit is equality; as: Thou shalt not commit adultery, if thou understand it according to the letter, and hinder the forbidden work, thy soul shall not yet be made even by this law, but it shall stand secure in itself, relying on itself that it is not an adulteress in the work. But if you understand that one should also have no evil desire, then you understand it in the spirit, and your soul will find nothing in itself on which it can rely and be sure as if it had fulfilled the law. Therefore it is directed toward God, and since it is thus humbled, it longs for grace. This is called a right spirit and a right heart, which relies on God alone and his mercy. If, therefore, the curve of the letter is directed to the sameness of the spirit; the circumlocution to the short concept; the circumference to the line; the bow to the string; and just through this, even the crooked, that is, the people who are crooked in will, are directed to their flat, that is, to that which is of God.
(3) But it is the same between the rough and the smooth, except that even a rough road can be
be rough. In my judgment, the rough is pride itself, which arises from the crooked, because the letter, when it is kept, puffs up; for he who thinks that he is not kept by the law, nor is guilty of the law, cannot confess himself a sinner; therefore he will necessarily not be humble and lowly in his eyes. So they make the crooked rough, that is, high and lofty, as the rough of the mountains is called. But he who feels that he owes the law sighs and becomes lowly before himself. Therefore it follows: Every mountain, that is, hope will be humbled; and every valley will be filled, that is, humility will receive grace.
4 Thus, man is first governed by John and by the literal mind of the law, and is led from righteousness to sin. When this is done, then the roughness and pride are levelled and humility arises, in that he sees that he is a sinner who was previously righteous in his thoughts. And so, after humility has been established through the law, grace truly follows, namely that all flesh will see the salvation of God. But it could not see the salvation of God, if the unequal had not become bad and the rough had not become even, and the mountains had not been humbled and the valleys had not been filled.
005 But they that hate John, and resist him, think it needless that they should be taught of him. When John says, "Make straight the way of the Lord," they say, "We have made it straight, it is not crooked. When John says, What is crooked shall be made crooked; it is said of them, Ei! there is nothing crooked. When John says, "That which is rough shall be level"; they say, It is all level. When John says, "Every mountain shall be humbled," they say, "Alas, there is no mountain. When John says, "The valleys shall be filled"; they say, There are no valleys. When John says, "All flesh shall see the salvation of God"; [so they say, Yes, we are blessed, we have no destruction. At
1794 L . 1, 156. 157. On the Day of St. Thomas... W.XII, 2296-2299. 1795
They resist this way, because they hear that it is said to them, but they do not believe that they are hit, and they want to be regarded as if they are wronged and disgraced by it; so they do not know that if we were not uneven, rough mountains, valleys, and corrupt, he would not remember us for equality, level, humiliation, fulfillment, and salvation.
For he cannot see the salvation of God who sees the salvation of man, and not destruction. He also does not allow himself to be ruled, who does not see that he is righteous; he also does not allow himself to be made even, who does not think himself rough; he also does not want to be
He who does not see that he is proud does not want to be humbled, nor does he want to be filled who does not feel that he is empty. But this is done by those who are proud in their wisdom and righteousness, whose heart is full and does not sigh or long, for it is secure and fat. Therefore it is said Ps. 78:31, "He hath slain their fat ones, and hindered their elect." For the righteousness and salvation of God is not revealed to anyone unless his unrighteousness and condemnation are revealed to him at the same time. As it is said in Ps. 98, 2: "The Lord makes his salvation known, before the nations he reveals his righteousness," that is, he makes known his wrath, as it is said in Rom. 1, 18, and their sins.
St. Thomas day; Psalm 19, 2
*On the day St. Thomas. )
Held 1516.
Psalm 19:2.
The heavens tell the glory of God, and the firmament proclaims the work of His hands.
- the gospel is nothing but a proclamation of the works of God; for it preaches those things that God works, and by that very fact it preaches His glory, because in telling the works it indeed glorifies God. For honor and praise is nothing other than a praise and a preaching of power and a telling of works. Hence it follows that the heavens reject and reproach the glory of men, and make the works of men's hands to be concealed. As it is said in the Psalms, "My mouth does not speak the works of men"; for the glory of God makes one see and recognize that the glory of men is vanity, even shame; and because the works of God indicate and teach that the works of men (which they praised as
*) Löscher I, 769; Erl. A. opx. var. arZ. I, 156 D. Red.
good, right, wise and useful works) are nothing, indeed, they are sin. For the works of God are the substance or ground of praise and glory; therefore, if the substance or ground is destroyed, the building that rested on the ground is also destroyed.
(2) The Gospel, therefore, reveals the shame of men by preaching the glory of God; and by revealing the works of God, it reveals the laxity and sins of men. A proud, hopeful man, however, cannot bear both, that his works, in which he was pleased and boasted (for he thought that such works were righteous and without blame), are punished as defiled and full of shame; as it is said in Weish. 2:16: "He shuneth our doings as filth." Therefore, when he hears it, he gets angry, gnashes his teeth and disappears. So honor awakens in the
1796 L. 1, 157-159. On the day of St. Thomas. W. XII, 2299-2301.- 1797
People to anger and envy, grace to displeasure, mercy to cruelty, godliness to tyranny, salvation to destruction, and that which is wholly good becomes a cause of evil. Who should not be surprised? Even the sun, when it goes out, is unbearable to the eyes of the night owls; and wine kills those who have the fever.
3 In order for this to be understood more clearly, it is necessary to know what God's work is. For it is nothing other than to work righteousness, peace, mercy, truth, gentleness, goodness, joy and salvation; since a righteous, truthful, peaceable, kind, happy, gentle, merciful person cannot work in any other way, because his nature entails it. So God makes righteous, peaceable, merciful, truthful, kind, cheerful, wise, healthy etc. These are the works of His hands or of His privates, as it is said in the Psalms: "Confession and majesty are His work", that is, praise, adornment or honor, and clarity is the work of God. It is nothing but what is praiseworthy and most beautiful, without all reproach; as it is said in Ps. 96:6: "It is glorious and splendid before Him, and it is mighty and praiseworthy in His sanctuary," that is, in His church. Accordingly, God's deeds themselves are those that are righteous and Christian, they are his power. But the new works are themselves the righteousnesses and truths, etc., which he works in these deeds, as the Psalm says: "They have proclaimed the works of God, and they have understood his deeds," that is, they have made them understood; and further: "Because they have not understood the works of the Lord and the works of his hands.
4 But behold, he cannot attain to this work itself, as his own, unless he accepts a strange work, and so is contrary to it; as it is said in Isa. 28: His work is strange, that he may work his own work. The foreign work, however, is to make sinners, unrighteous, liars, sad people, fools, corrupt people; not that he actually makes such, but because the pride of men, since they are such, does not want them to become or be such at all; so that God makes greater effort, yes,
only needs this work to show that they are such, and thus become in their own eyes what they are in God's eyes. Since God cannot make righteous except those who are not righteous, he is forced to work through a foreign work before his own work of justification, so that he may make sinners. So he says, "I will kill and make alive; I will smite and heal." But by this strange work, which is the death of Christ and the death of Adam, are our fiercest enemies, who think themselves righteous, wise, and worthy. For they do not want theirs to be despised and considered foolish and evil, that is, they do not want their Adam to be killed; therefore, they do not come to God's own work, which is the justification or resurrection of Christ. God's foreign works are therefore the sufferings of Christ, and the sufferings that are in Christ, the crucifixion of the old man and the killing of Adam; but God's own work is the resurrection of Christ and justification in the Spirit, and the making alive of the new man; as it is said in Rom. 4:25: "Christ died for our sins, and rose again for our righteousness." Accordingly, the conformity of the image of the Son of God includes both works in itself. And this is what I said the other day about Johanne and the Gospel, of which he is the figure. For just as God's work is twofold, that is, the other's and his own, so also is the ministry of the Gospel twofold.
(5) The proper ministry of the gospel is to proclaim God's own work, that is, the grace according to which the Father of mercies gives peace, righteousness, and truth to all freely, and forsakes his wrath. For this is why the gospel is called good, pleasant, lovely, friendly, so that whoever hears it cannot help but rejoice. This is what happens when the forgiveness of sins is proclaimed to the sorrowful consciences; as it is said in Rom. 10:15: the pleasant feet, that is, "How pleasant", agreeable, desirable (as it is in Hebrew) "are the feet of those who preach the gospel", that is, those who have a good and pleasing heart.
1798 ' L. 1, 159. 160. On the day St. Thomas. W. XII, 2301-2304. 1799
They who preach peace," that is, not the law and the threats of the law, not what is to be fulfilled and done, but the forgiveness of sins, the peace of conscience, that the law has been fulfilled; "they who preach good things," that is, pleasant things, namely, the sweetest mercy of God the Father, Christ given to us.
The foreign work of the gospel is to prepare a perfect people for the Lord, that is, to reveal sin and punish as guilty those who were righteous in their eyes, saying that all men are sinners and empty of the grace of God. But this message seems to be the very worst, therefore it may rather be called cacophony, that is, an evil and sad message. For as one who is sad and without hope awaits death will hear nothing more pleasant than when it is said, Be free and live: so to those who live securely nothing is sadder than when they hear it said, Be thou dead. Thus the gospel resounds most harshly in its foreign sound; and yet it must happen thus, that it may resound in its own sound. This shall be made known by example (as we have done above). Behold, a king saith, Thou shalt not kill; thou shalt not steal; thou shalt not commit adultery. The proud, who are justified by righteousness of works, and have done these works, now live securely, as if the law were fulfilled, being also conscious of no sin, but of much righteousness. Now when these are under such delusion, the interpreter of the law, namely the gospel, comes and says (Matt. 3:2), "Repent, for the kingdom of heaven is at hand." In saying to all, "Repent," it punishes all as sinners, proclaiming sad and unpleasant things, which is a cacophony, that is, an evil message and an alien work. But that it says, "The kingdom of heaven is at hand," is good news, a pleasant and joyful sermon: it is the gospel's own work. For thus John comes as the voice of shouting
The gospel and preaches the baptism of repentance to all, and by this very means he constantly asserts that all have sin.
007 Now here the Lord stands like unto the mount of certifications, as he hath said Isa. 28: for some believe John as a voice of the gospel, and hold such sad preaching to be true, and so are obedient, being humbled and trembling, and perceiving that they are therefore sinners: whether they be conscious of anything or not, they believe John more than themselves. And these are now prepared by John to be a perfect people, chosen unto the Lord: for they are able of grace, hungering after righteousness, groaning after comfort, poor in spirit, meek, and subject to be ruled. Therefore Christ, the kingdom of heaven, comes to them, who came to save sinners. But others, who are conscious of righteousness, do not believe that it is true, nor that it concerns them, when it is said, Repent. Yes, they say: We are righteous, we know not of sin, we reign already: for the kingdom of heaven is at hand, yea, it is come already. Now when John continues to punish their hardness, saying, "Ye generation of vipers, who hath shewed you that ye shall escape the wrath to come? do therefore worthy fruits of repentance": so here they say: "He has the devil"; since he not only says of such righteous and worthy people that they have sin, but also calls them vipers before others and announces wrath. Such are they now and in the future all who trust in their righteousness, who seek only to hear of themselves the gospel (that is, the good news that they are righteous and do righteousness), but not of Christ. Likewise, they do not want to hear from themselves the strange sound of the gospel, that they sin and are fools; but rather they believe that the gospel is false and a lie. Therefore they are most easily provoked to anger before all: they are ready to defend themselves and to avenge themselves on others, to justify themselves, to judge and condemn others; they complain that they, as people who do right, must suffer injustice.
1800 L. i.iM-162. on Boxing Day. W. xii, 2304-2306. 1801
(8) But how it is to be proved that these men also are sinners, Christ and Paul taught, namely, because they do not fulfill the law in the spirit, because at least they sin and lust in the heart. Even though they do not kill, they are angry; even though they do not steal, they are stingy; even though they do not commit adultery, they have evil breath, because evil desire does not depart without grace; as it is said in Rom. 7:24: "I wretched man, who will deliver me from the body of this death?" He does not say skill or oft-repeated actions, but the grace of GOD through JEsum Christum. Therefore the gospel makes sin great by extending the commandment, so that no one can be found righteous who does not sin against the law. And as all sin and have sinned, it is evident from this how necessary to all is the baptism of repentance before that of forgiveness of sins. Baptism of the forgiveness of sins. Therefore it is not written of John that he preached the baptism of repentance, but it is added, for the remission of sins, that is, that they are thereby prepared for grace, by which grace the remission of sins takes place, which sins are not forgiven, except to whom they are forgiven.
For this is called repentance. But they are displeasing only to those who recognize them, and they are recognized only by those who understand the law; for no one understands the law by itself unless it is explained, but the gospel does this. For through the law comes knowledge of sin, without which sin was dead; "but when the commandment came, sin revived; for I knew nothing of lust, where the law had not said, Let no man lust after thee," Rom. 7:7, 8. Therefore the law is the best thing, in that it shows evil and teaches to recognize one's own unhappiness, and thus prompts to seek the good. For the beginning of salvation is to know the sickness, and "the fear of the Lord is the beginning of wisdom" (Sir. 1, 16.); but the law sets in fear, so that man may be humbled by seeing that he does not keep the law, and thus runs into the judgment of God. Grace, however, pours in love, so that man becomes more confident, seeing that he wants to keep the law, and what he cannot keep, that Christ's fullness is accepted in its place, until he himself also becomes perfect. Thanks be to God, who has given us the victory through our Lord Jesus Christ.
*On Boxing Day. )
Held 1516.
Sir. 13, 1. 2.
No one does this except the one who fears the Lord, and the one who keeps God's word finds it (wisdom). And she will meet him like a mother, and will receive him like a young bride.
From the fear of God.
One man fears God for God's sake, and does good to the best of his ability, and shuns evil to the utmost. Another fears God for God's sake and for the sake of punishment.
*) Löscher I, 773; Erl. A. oxx. var. I, 162
D. Red.
and does less what is good and perfect. Still another fears God only for the sake of punishment, and does good only for appearance, from the outside. The first one is a son; the other one is an intermediate between son and servant; the third one is a servant. The first is perfect; the other
1802 ü. i,iW-i64. On the second day of Christmas. W. xn, 2306-2309. 1803
an increasing one; the third, a beginning one. The first fear is called a childlike, holy and eternal fear, Ps. 18; the other, a beginning and mixed fear; the third, a servile and forced fear. The first fear chastises the heart; the other chastises partly the heart, partly the body; the third chastises the body alone. The first fear leaves no sin; the second leaves some sin; the third leaves all sin. Since the third, according to the will, loves sin from within, but for fear of punishment refrains from it from without; but the other hates sin in part, and in part loves it, because it stands in the middle between the two; but the first loves righteousness and hates ungodliness.
(2) Therefore, as fear is, so are the works that follow. All fear comes from love, but childlike fear has one thing in common, if it loves and fears God. The other fear divides love and fear to some extent, since it fears God with some fear and loves Him with some love, just as it fears punishment with some fear and loves another good besides God with some love. The third fear, however, is completely shameful, because it loves something other than God, so it fears God by giving Him fear without love, and to the creature it gives love without fear. Just as an adulteress fears the man and loves the adulterer, and thus shares fear and love, both of which she owes to the man; as, on the contrary, a chaste wife gives her husband both namely, love and fear. Therefore it is said of Cain in Genesis 4:3, according to the old translation, that he sacrificed rightly, but divided badly, since he should not divide. The more one therefore deviates from the division of love and fear to the union of fear and love, the better the works will be. For fear and love, when they are united, make the new man; but when they are divided, they make the old man. But if they are still in the beginning of their union, they make an intermediate thing between the old and new man, that is, a
sylchen, who walks from bondage to freedom, from the letter to the spirit, from death to life, from Moses to Christ.
(3) Now this also is to be dealt with when it is said, "He who holds to righteousness. The word "keep," continens, is taken here in its own meaning, so that it indicates a continuing and undivided adherence and a constant continuation. Thus in geography terra continens is called a land that is not cut through by the sea, but where one part follows the other and is constantly attached to one another. For thus the word contineri, to hold, is used in the most proper sense of things that hold themselves under one another, or that hold at the same time, which the philosophers call partes communicantes in continuo, or quod continet se in tertio communi. So also here it is said, "He who holds to righteousness," that is, he who adheres to righteousness inseparably and constantly and has fellowship with it, that he is to some extent one with it, loves and embraces it with all his heart. This cannot happen without love, because to hold to righteousness is as much as to love righteousness and to hate unrighteousness. For so those who have embraced one another in love also hold together continually, and this is a sign of love among them. Thus no one grasps righteousness except a persistent, persevering, and steadfast lover of it. This holy firmness, however, comes from the love and fear of God. For the kingdom of God and his righteousness are sought first.
And she will meet him as an honored mother.
4th He saith, He shall take it, that is, he shall obtain it, and it shall be at last. He will not be deprived of her, if he has only loved her firmly. Moreover, she will meet him and love him again steadfastly, and will reach out her arms to embrace him; as it is said, "I love them that love me." She will grasp the one who grasps her; she will step to the one who steps to her; she will offer herself and present herself to him.
1804 L. 1, 164. 165. on the day of the innocent children. W. XII, 2309-2311. 1805
to the one who seeks it. In which words he shows how easy the attainment of righteousness is when the difficulty of the life begun is conquered. All beginnings are difficult, but if one continues and increases after the beginning, it comes willingly and readily, as it were of itself. Just as in all movement the beginning is more difficult, but the continuation comes by itself: so, he who begins to be justified has work in killing the passions; but only work bravely in the beginning, so at last everything will go easily in the increase. Thus the prophet says: "Turn to me, and I will turn to you"; as if he wanted to say: Seek me, and I will meet you. Just as the Father went to meet the Prodigal Son while he was still far away. Hence those sayings themselves are to be understood not of the first grace alone, but of both graces. The first grace is the one that makes a man turn to Him, of which it is said: "Turn to Me" (Zech. 1:3). The other grace is that which makes man perfect, of which it is said, "And I will make him perfect.
turn me to you". I say this for the sake of it, because that saying and similar ones trouble many, since they are said of the increasing life, but those understand them of the beginning.
- "The honored mother," he says, "will receive him as her son." She is called an honored mother, because unrighteousness is also a mother of the children of unrighteousness, but a shameful mother. But this is a mother of honor and glory, because he who has obtained this mother is not put to shame. This mother is Christ, the hen who spreads her wings and protects her children who seek her and cling to her. Righteousness could not be more pleasantly and fiercely extolled than to be described under a maternal affect, about which affect nothing is found sweeter, especially when it is found in an honored mother. For all the confidence, security and pleasant comfort of children is with the mother. So also the tender and sinful conscience has all comfort and confidence in the righteousness of Christ.
*On the day of the innocent children. )
Held 1516.
Matth. 2, 18.
In Rama there was a shouting, much weeping and crying.
- Ramah in Hebrew means high; therefore Abraham is called a high father. Is therefore the cry in Ramah so much as a cry on the heights. This is what Lucas, after his manner, is wont to call the mountains, because the land of promise is mountainous. So the cry of Rachel was heard on the mountain of Bethlehem.
- Herod, a bloodthirsty king, has killed many Jews, because he has always been a thirsty king.
*) Löscher I, 775; Erl. A. opp. var. arZ. I, 164 sy.
D. Red.
He feared that someone would attack the kingdom; therefore he killed his three sons and his own wife. So he also looks for Christ among the children, because he perhaps suspected that the wise men, on the advice of Christ's parents, had mocked him. For he knew that the Jews were waiting for a king, and that he, namely Herod, was an abomination to everyone. Therefore he also wanted to frighten them by the death of the children, so that they would not easily worry about a king. We come to our intention etc.
1806 L. 1, 191. 192. On the day of the apparition. W. XII, 2311-2313. 1807
On the day -of appearance. *)
Held 1517.
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 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 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.
They brought him gifts, gold, frankincense and myrrh.
The holy fathers have interpreted these gifts in various ways. St. Hilarius with St. Jerome understand that under the gold a king, under the incense God, under the myrrh a mortal man was indicated and worshipped. Therefore, St. Jerome leads the Juventus when he speaks:
Aurum, thus, myrrham regique hominique Deoque Donarunt.
It testifies these gifts three,
The child be God, man and king.
St. Jerome, speaking of Matthew, says: "That the wise men in their gifts confessed Christ, and that in gold as a king, in frankincense as a god, in myrrh as a mortal man; and that in their adoration the knowledge of the
*) Löscher 1, 780; Erl. A. oxx. var. arZ. 1, 191 "iH.
D. Red.
The whole mystery is completed, namely in man, of death, in God, of resurrection, in the king, of judgment.
2 Another understanding is taken from the opposite, namely: by the gold the power of the king is shown, by the incense one should consider the high priest and by the myrrh the burial of the Lord. St. Hilarius, however, proves this only by the incense. Another understanding, which is the same as the first, is found in St. Gregory's Homilies, where he says: "The wise also praise the one whom they worship with mysterious gifts: in gold they praise him as a king, in incense as God, in myrrh as a mortal man; for the gold belongs to a king, but incense was ordained for the sacrifice of God, but with myrrh the bodies of the dead were anointed. But the same one (who, according to his habit, moralizes more than allegorizes) follows another, saying: "That in the gold is wisdom, in the incense prayer, in the myrrh the killing of the flesh.
1808 D. 1, 192-194. On the day of the apparition. W. XII, 2313-2316. 1809
But for this time let us see the first and the old mind; for it is necessary that we also perfect these mysteries. But we must not bring gold, consecration, and myrrh, but the sacrifice of a threefold confession, that is, that we confess that Christ is a king, a god, and a man. For as St. Gregory says, there are some who believe that he is a man, but do not consider him a king; likewise there are others who consider him a king, but not God. For the Jews confess that he died and was a man, but they hold him neither for a king nor for GOD. So also heretics are found, some of whom hold him for GOD but not for a king, some for a king but not for GOD, and confess him. But the Christians alone confess him as King, God and man, who suffered and died.
4 This confession is also made in two ways: first, with the mouth alone, without heart and without action; as the apostle says in Titus 1:16: "They say that they know God, but in action they deny Him," and rather want to be kings, gods and men unto themselves; secondly, it is made with emotion and in the work of the whole life. To confess Christ as God in this way means to give back to him all the goods received from him and to draw them to him; not to seek honor and glory, nor to let oneself be made an idol of vanity by them; but to hope for all good things from him and to trust in no creature. This living confession and faith, I say, is the most pleasing incense by which we offer ourselves and all that is ours to God. For the sacrifice pleasing to God is a devout, grateful and quiet heart. But this is very great, and it takes a long way to reach this sacrifice of the wise; but if the spirit is there, it will be accomplished quickly and easily.
- but to confess Christ as a king and to sacrifice gold is to sacrifice and present oneself as a fool and a mere sacrifice, according to his deposited wisdom and the dictates of sound reason, or, as they say, good intention, and to prove oneself as one who is willing to be ruled. And these are children
of obedience, and let themselves be ruled by those who gladly accept the king, take their senses captive to the obedience of Christ, and in no matter trust in themselves; indeed, who are calm whether evil comes or good. On the contrary, those who are stiff-necked and cannot be changed, who always insist on their mind, resist the king, are a king and leader to themselves, follow only their own counsel, and trust God in no way to overburden themselves to him. Therefore there arises among them unrest, impatience, anger, dissension, grumbling, blasphemy, and all this for the sake of God and godliness namely, as they imagine it. Which rage is also to be found today especially among those who especially call Christ with their mouth and conceal Him in their work; who say, "We have no king but Caesar" (John 19:15), that is, ourselves and our grace. It is therefore clear that the incense signifies faith and the gold hope, because faith believes that everything is and will be from God, but hope expects exactly what faith has believed.
- Thirdly, love follows, since one confesses that Christ is a man and has suffered, and since one expresses his suffering and death with a living confession, that as he died, so also man himself wants to die. Here love is as strong as death. Thus one finds not only incense, that is, faith, in which one believes that good and evil have come from God, are still coming and will come; one also finds not only gold, that is, hope, in which one endures and hopes for all good and also for evil: but one also finds myrrh, that is, love, which also desires with joy that which hope holds. So faith takes us ourselves and all that is ours and lays it on God with praise and thanksgiving; hope gives us other things, bravely enduring everything in patience and meekness; love also takes us from God and all that we are, making us a noiseless nothing for which we were created, and this
1810 L. i,is4. in. On the day of the apparition. W. xii, 2316-2318. 1811
with joy and desire. For this is the pure and exquisite myrrh, to consider oneself as nothing at all, just as one was before one was; and to desire neither God nor anything apart from God, but only to be brought willingly to its beginning, that is, to nothing, according to God's good pleasure. For just as we were nothing and desired nothing before we were created, except in the knowledge of God alone, so we must return to the same state of knowing nothing, desiring nothing, being nothing. This is the short way, the way of the cross, by which one reaches life in the shortest way, to which life one never comes by works, but rather deviates from it.
Addition.
(7) It is evident that every one can offer these gifts to Christ, the poor no less than the rich; indeed, that these sacrifices can be offered far better, since some have no gold, frankincense, and myrrh, which are sensual, to offer; but faith they can offer, that is, the confidence of true things not seen. For to believe that Christ is King, God and man is to offer these three gifts.
(8) This teaching is easy to say and to hear, but it is not possible for man to do it, I will not say difficult. For in this very thing there is a difference between the teaching that is presented by men and the teaching of God that he presents by himself, namely, that the preacher can speak and drive the sound up to the ears, but he cannot go further; but God lets the sound go inwardly to the heart, and teaches, yes, he makes it be perceived immediately from within and without. Therefore, those who rely on their intellect and therefore think that everything is good, because they understand it and can speculate the truth very finely, and thus surely fall into ruin, and do not respect God, the inner teacher, are in the greatest danger. For they imagine that they love the truth, since they love nothing but the knowledge of the truth, and are secretly puffed up in it.
and please himself. Therefore God says Ps. 32, 8: "I will instruct thee and show thee the way which thou shalt walk"; as if he wanted to say: I, I will instruct, it is not enough that thou hast a man for a teacher; thou shalt not be satisfied even with that. The following may serve as an example and figure of this matter: Although God left Mosiah and Aaron to lead the people, He did not let them be leaders, but He Himself went before them; He Himself was the leader on the journey, in the pillar of cloud and fire; so that no man should rely on man or his own mastery, but on God's mastery, which He demonstrates through man. Therefore cease to act proudly, and say humbly, "Lord, make known to me the way in which I should walk; for I long for thee."
(9) But that it is impossible for men to offer these gifts without grace is sufficiently proved by experience; for many profess Christ to be a king, but when he begins to reign and to run his kingdom, we immediately draw back and deny him. For it is fitting for a king to rule, and for a subject to be ruled. But in this way the opposite happens: for if we undertake good counsel and God nevertheless prevents it, we immediately say that this was not done by Christ the King, but by the devil. But what is this but taking rather than giving Christ the gold and the crown? One can therefore see many like this, who say with adorned words: Lord Jesus, you shall be my king, I give everything to you, your counsel and will be done; and behold, only the wife may die, the son, or the property perish, then one immediately ceases to think of Christ as a king. Where then is your king? Is it not clear that you have confessed him to be a king only with your mouth, not with your heart, not with your life? In the same way they confess God as long as they have the name; for the rest, as soon as the name is taken away from them, it is seen that they have revered their name and appropriated it to themselves.
1812 L. i, i95. i96. On the day of the apparition. W. xri, 2318-2321. 1813
have, but not GOD, except only with the tongue. And yet we hear them say: "God, be merciful to me, a sinner". (Luc. 18, 13.) This is the most general word, but it is most rarely proven in the heart. For if you spoke this word with the right emotion, all your sins would immediately be forgiven. So the sins of the tax collector were forgiven in the same word. In the same way we pray, "Hallowed be thy name," and yet we do not want it to be hallowed, because we do not want our name to be stained and defiled. We sing, "O Lord our God, how glorious is thy name in all the earth" (Ps. 8:2), which cannot be done unless that which is written in Ps. 9:6 is first fulfilled: "Thou hast destroyed their name for ever." But according to name, or nature, we are evil, foolish, ungodly; why then do we qualify for the names of goodness, wisdom and holiness, which is God's alone? For just as St. Augustine used to put his thoughts thus: If the good is separated in thought (abstracto) from the creature, namely goodness, then nothing but GOD would remain: in the same way one would like to set one's thoughts on wisdom and justice. For we are a shadow, but God is the true thing and our neighbor. So also a certain gloss in the Decretals is inconsistent, namely, that he sins who calls himself a sinner; and if they call themselves righteous, they lie more than they tell the truth at the time when they confess themselves sinners. For "not unto us, O Lord, not unto us, but unto thy name give glory." (Ps. 115, 1.)
(10) Therefore, he who takes away all goods from himself and gives them to God alone (as it is in truth) offers incense to Christ and confesses Him as God. This is the sacrifice of the pleasant odor, of which it is said in the Old Testament, "The Lord smelled the pleasant odor. So at last they confess Christ with their mouths, but in fact they deny Him. They believe that he suffered and died, but they do not want to imitate him, nor do they want to make Christ's suffering their own. If this were so, death would be almost sweet. For nothing makes death bitter but that we do not yet rightly recognize and confess Christ as God and King, that we still cling to what is ours, which death forces us to leave, and is therefore most bitter. Blessed, therefore, is he who has practiced these things in life, so that when the hour comes he may willingly die and form the departed Christ in himself and be like him. But we should not hear some who are too bold and say, "I will gladly die if the Lord wills it," since they are not concerned about the humility toward God, the surrender and patience toward the king with which they should be prepared and prepared. Therefore, according to the fable of Aesop about an old man who, tired by age and work, was pressed by the burden of the wood and called for death, when he came and asked why he had called for him, he answered, "You shall lighten my load, for he did not want to die, but to work no longer.
1814 L. 1, 200. 201. on the fourth Sunday after Epiphany. W. xii, 2321. 2322. 1815
4.Sunday after Epiphany; Matth. 8, 23-27
*On the fourth Sunday after Epiphany. )
Held 1517.
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?
It is certain that the sea in this gospel means the world, that is, this restless, inconstant and transitory life; the storm and the winds are themselves the governors of darkness, the evil spirits under heaven; the ship is the church, and as many as are ours have the true faith; yea, faith itself is the ship in which Christ is, which is driven about by constant danger.
(2) Since, then, we are necessarily in danger at all times, he is blessed who feels and senses his danger; but he is unhappy who does not perceive it, and not he who has none; for no man is without much and great danger. But such a one does not see that he is in danger, yes, he is dead and completely immersed in danger; because just as no temptation is a double temptation, yes, the whole temptation: so also no danger is the greatest danger among all, and the greatest safety is the greatest temptation; the greatest wealth is, as they say, the greatest poverty; the greatest righteousness is the greatest unrighteousness; the greatest wisdom is the greatest foolishness; and the utmost of each becomes the utmost among all and its greatest danger. Many a temptation is no temptation; the highest unrest is the highest peace; the greatest sin is the greatest righteousness; the highest foolishness is the greatest sin.
*) Löscher I, 787; Erl. A. opp. var. I, 200
- The Latin original has: "On the third Sunday after Epiphany".
is the highest wisdom. For in the former a fool rests in himself and forgets God; in the latter a wise man forsakes himself and flees to God. But to rest in oneself and forget God is the basic soup of all evils and all evil; but to focus on God is the summa of all good. Just as St. James says Cap. 1, 2: "My brethren, consider it joy when you fall into many troubles"; and in the opposite Cap. 5, 1: "Well, ye rich, weep and howl over your affliction" etc. And Isa. 47, 8. 9. says: "Hear now this, thou that livest in pleasure, and sayest in thine heart, I am, and no more; I will not become a widow, nor be barren. Both of these will come to you suddenly, in one day, that you will be a widow and barren." And in the Psalms it is said, "Calamity shall come upon thee quickly." Therefore it is well with those for whom the water breaks in their ship, because they are moved. Seek help from God.
(3) And therefore, behold, how Christ in all things seeketh our gain and our profit; and even as he sleepeth, he ministereth unto us; as he leaveth us, he receiveth us; as he causeth us to be troubled by the tempest, he worketh our profit: because thereby he worketh, not that we should perish, but that we should turn unto him, that we might be helped continually more and more. For he wants to awaken in us a desire for himself, so that we will continue to call; he wants us to call, so that he will hear; he wants to hear, so that he will help and make us blessed,
1816 L. 1, 201. 202. 206. On the Sunday of Septuagint. W. XU, 2322-2324. 1817
and so teach us to despair of ourselves and to trust in him. And this is true, as he says: I kill, that I might make alive. We are therefore taught that if he sleep, we perish. For he to whom Christ does not sleep does not perish; he who does not perish does not call; he who does not call is not heard; he who is not heard receives and receives nothing; he who receives nothing has nothing; he who has nothing will perish. Therefore he that perisheth not perisheth indeed; and to whom the Lord sleepeth not, to him indeed he never waketh. Sleep therefore, O Lord Jesus, that thou mayest watch; and perish, that thou mayest help us.
- even if the whole world from the outside lets us be calm, behold, each one is himself a very great and wide sea, full of creeping animals, great and small, which are in us; yes, the great dragon is also in us. For behold, how many tempests are aroused by the eye alone! how much by hearing! how much by taste! Finally, even the soul, which is the most mobile and slippery, how many beasts and worms it has in its thoughts; how many large and small animals, that is, various and diverse desires,
Worry, hatred, fear, hope, pain and vain pleasures. To this comes the dragon, that is, the tyranny of the flesh, the tinder of lust, the law in the limbs. When this dragon rages with his wind and water whirl, who is safe, who is calm? Behold, with how many and great miseries we are filled within ourselves. Such a one indeed weeps, and says (Klagt. 3, 51.): "My eye devours my life"; and again (Jer. 9, 21.): "Death has fallen in at our windows." He who does not feel this is dead, as I have said; but he who feels it in fact is one of Christ's disciples, when Jesus awakens and says, "Lord, help us, we are perishing." But, alas! how many and almost all Christians we see immersed under the water, and how few there are who cry out. Yea, we also do this after and because of our own righteousness, that we are saved not by the calling of Christ, but by the power of our works. We make ourselves safe, that we may avoid temptations and trials, and not be driven by danger to cry out; and they that would enjoy good works unto peace must perish a thousand thousand times. Woe to them!
Septuagint; Matth. 20, 1-16
*On the Sunday of Septuagint. )
Held 1517.
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 evening was come, 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. Then came they that were hired about the eleventh hour, and received every man his wages.
*) Löscher I, 789; Erl. A. oxx. var. arZ. I, 206D . Red.
1818 ". 1. 206. 2v7. On Sunday Septuagesimä. W. xn. 2324-2327. 1819
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 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.
These only worked for an hour, and you made them equal to us.
(1) First, it is clear that the Hebrew language uses the verba transitiva neutraliter or absolute. For he says here: fecerunt, that is, they have labored, or, they have been laborers; since it follows immediately: "Thou hast made them like unto us."
Secondly, it is clear that the number of hours is taken from their end; as: the first hour is that which ends in the beginning of the others; and if someone has begun to work in the first hour, it is understood that he begins at the seventh hour, if the sixth is taken with us for the first hour of the day; for thus the seventh will be the first, the eighth the second, the ninth the third, the twelfth the sixth, the third the ninth, and the fifth will be the eleventh. This is proved because it is said here that those who have worked only your hour have come at the eleventh hour. It follows that this was the last hour of the day, after the end of which they received their wages in the evening. The last hour is from five to six; so they came at five o'clock and worked until six o'clock, which is the twelfth hour. And in this way the clock at Nuremberg also shows the hours, that the first hour is after it has already been a whole hour of day.
Third, this gospel has great mysteries. Namely, some have worked one hour, others three, others six, others nine, others twelve equal natural hours. For those who came at eleven o'clock worked one hour; those who came at nine o'clock worked three; those who came at seven o'clock worked six; those who came at three o'clock worked nine; and those who came at one o'clock worked twelve hours. Who will talk out these miraculous things? So far
the number of work decreases as the number of occupation decreases; and again: as far as the number of occupation decreases, so much the number of work is decreased. The number of occupation is the least by the first hour, but the greatest of labor, namely two; and the number of labor is the least by the eleventh hour, but the greatest of occupation, namely two. And the third number of the profession has the ninth number of the work, and on the other hand the ninth number of the profession has the third number of the work, between which the middle sixth number of the profession is equal to the sixth number of the work. Of these five degrees you shall hold that they indicate the five senses and the human sex.
4 Note that the first do not work except for a certain conditional wage; the others, though they do not work for a certain conditional wage like the first, do not work without a conditional wage. Therefore, it is said of the first that they were sent away with their pennies at a day's wages, according to the contract that had been made. These are those who do not serve God other than for their own sake, and this for a certain reward determined and chosen by themselves, as those who serve God only for the sake of temporal things. These, because they do not serve with a free heart, but in lust, their service is laborious to them, and they do it with difficulty, looking more to their own gain than to God's will. This is the greatest people of the synagogue.
5 Of the others it is said, "What will be right, I will give you." These trust God a little better, but they still seek gain and what is theirs; in this they are better than the first, that they put it in the hands of the Lord, and do not choose the name of a reward: but these also are hirelings. The third and fourth
1820 L. 1. 207. 208. On the Sunday of Septuagint. W. xn, 2327-232s. 1821
make no contract, either for a certain reward or for an uncertain reward: but they are not yet servants of perfect freedom, because they do not work without command, and are not so ready and willing that they should require to work and have a master. The fifth, however, are the freest generation, chosen for the merit of labor. These say, "No one has hired us," as if to say, "Oh, how gladly we would work, if only we were held worthy, if only someone would hire us. Behold, how one hour of free and willing service, done in humility, accomplishes more than a whole day of rewarding and unwilling service, done in pride. For that the first were proud and respected their work somewhat is clear, because they did not want to sell it except for a certain reward. The others, who also thought that they were something, considered themselves worthy of reward. The third and fourth likewise, as the text teaches, looked to the reward, or, as I have said, they did not work without orders. These, however, work freely without the reward being named; moreover, they do more with pleasure than they were commanded to do, indeed, it pains them that there is no one to command them, for they are most willing.
(6) And let it be believed that these degrees of laborers abide always in the church of God. For there are priests who do the work of the Lord for a certain gain, of which the whole world is now full. Others (as the mendicant monks) serve for an uncertain reward; others are driven by zeal for vain glory; others labor for their pleasure in the mysteries of GOD.
tes. But the last ones preach out of a pure love for GOD, and these attain the jewel by a short run, as today's epistle (1 Cor. 9, 24.) says with truth: "They all run, but one attains the jewel."
(7) But let us leave the depths of understanding and take only one lesson from this, that only humility is praised to us, as everywhere, so also in this gospel. For if the first had not been proud, they would not have grumbled or complained that he made those who did less like them; indeed, they would not have praised their work, namely, the burden and heat of the day. All saints of works must necessarily have such pride, who know nothing of the grace of God, and consider what they are able to do and what they do to be their own, and that the Lord should not judge according to his goodness, but according to the burden and weight of their works. But he who has known grace is not surprised when God gives equal rewards for the small and for the great works. Finally, such people must inevitably fall into a mischievous eye and into envy of the rewards of grace. Thus it is said here, "Do you look askance because I am so kind?" as if to say, "My kindness to others makes you envy them. Thus we obtain all reward not by the greatness of works, nor by the labor of righteousness, but solely by the goodness, favor, and willingness of God. Why are you proud now, O man! What is it to you, to whom, when, how and how much God wants to show mercy? Let his holy and righteous will be enough for you, which also gave you your work, but by it you are puffed up against it.
1822 L. i, 209. 2iv. On the Sunday of Sexagesimä. W. xii, 2329. 2330. 1823
Sexagesima; Luc. 8, 4-15
*On Sunday Sexagesimä. )
Held 1517.
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 substituted; 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 by 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 those who are on the rock are those who, when they hear it, receive the word with joy; and they have no root; for a time they believe, and in the 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 pleasures 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.
The Lord here describes four kinds of people who hear the word of God with a parable that is certainly frightening enough, namely, because only one kind of the four will be saved.
2 The first kind is that which is on the way. This kind of men is that which is most extensive; but they are such men as have no inclination or love at all for the word, except a perverse one, that is, who delight in hearing and knowing it, but not that they should love and do that which they know and have heard; Such also are many of the most learned, who have an abundance of books and of knowledge of the Scriptures, who speak great things, interpret and expound marvelous things, and investigate subtle things, whose disgusting minds are not satisfied with knowledge, as the eye is not satisfied with seeing, nor the ear with hearing; but they seek to know much, and at last pass over all that they have known; as with seeing nothing.
*) Löscher I, 791; Erl. A. opx. var. arZ. I, 209 sqy.
D. Red.
remains from the things that are seen there.
(3) And in this way there are many who do not believe it, who are especially bound with this rope, that they have the reputation of knowing much, of hearing, reading and researching the Scriptures with pleasure, but who do not take care that they do not bring a piece of all that they know and hear into the work and life with power. Do they not themselves know, read and hear that the riches, pleasures and sorrows of this life are villages? But who will persuade them to believe that what they know is true? Who will make them fear riches, pleasures and honor with as much horror and terror as they fear thorns? It is therefore against the sense and opinion of all, even of the most learned, that riches are thorns. So the word falls rightly on them, but because they are beside the way, and so are trodden down and covered by the footsteps of other things, the devil takes the word from them, because they are trodden down by the desires of other things. To the Exem-
1824 L. 1. 210. 211. On Sunday Sexagesimä. W. XII. 2330-2333. 1825
pel, you hear this word: Riches are thorns; so this word is the good seed, but it falls on the way, that is, on such a heart, which is ground down and entered by all desires for temporal things; therefore the birds, because it lies there in vain in the memory, finally eat it, and the desire for things remains.
4 See here what a terrible image and example it is, when we see that the ravens on the fields eat the seed, and that the seed, which lies by the way, is trampled underfoot. And again, behold, the heart of a man that is earthly minded is likened to a trodden path, because it serves the passing things which it loves, and so is formed after the footsteps of such passing things. But the desert, that is, the chaste and pure soul, is without way, in an untrodden place, where there is no water, because it serves God alone in the invisible. If there are so many who are lost, even though they hear the word of God, how many of those who do not hear it will be lost?
The others are those that are on the rock or on the rocky outcrops; for what grows there gives great hope at its first outbreak, as if it would become something special. These are the ones whose heat, while it is still new, causes them to rush toward heaven as if with a start; but they gradually become lukewarm and at last wither away completely, because they do not have the duration and persistent leniency and long-suffering, but at last stand out, either being exhausted by the strength of the present persecution, of which there are many, or having been made weary by hatred. This degree is higher than the first, and only a few are on it, and finally even these will not be saved; for not he who has begun, but he who will persevere, shall be saved. It is pitiful and terrible to say that such a good beginning should be deprived of a good end. For who is he that should finish it with so great a zeal as he began it? How many we see every day, that they look behind them, and after they let go their hand, finally harden and become deaf,
If you do not believe this, just look at the safe, lukewarm, and most lazy life of the religious, monks, nuns and priests, as, of the pope etc. The more heated their beginning has been, the more sluggish and careless is their increase, so that you can sooner reform a publican and a harlot than move one of them. You may sooner make a wicked man righteous than you may make a pious man better. And what will be the end of those who turn back to what they have spat out? They are insensible, and have fallen back into the former, even into that which is worse; and this they do not feel and believe, but perish that they do not perceive it, snoring most surely in the abstention of their silly and unskilful life. Which, I say, will be the end and the perfection, the increase of which is thus constituted? Namely this: It would be better for them not to have known the truth, and they will be children of hell, twofold more than others. Those who have begun to fight against all mortal sins are overcome by inertia alone, and turn back to all the former, even to that which is worse.
(6) And this is peculiar to the saints of works, who secretly trust in their works, and know not that one must thirst for grace, seek it, and accept it, with constant groaning and sighing. Yes, one should also never imagine that he has begun, as the Scripture says: "When a man has finished, he will make a beginning. For even the saints have experienced this most grievous and perilous trial in themselves, and have lamented over it; as (Ps. 44:26.), "Our soul is bowed to the earth, our belly cleaveth to the ground"; and (Ps. 119:25.), "My soul lieth in the dust, refresh me according to thy word." And the whole 88th Psalm, Ivas is it other than a constant groaning almost against sloth alone, which is the most dangerous plague to all spiritual souls?
(7) It seems to me that the first persecution of the church was the violence that tyrants exercised through their power; the other persecution seems to me to be the mischievousness of heretics.
1826 L. 1, 211-213. On the Sunday of Sexagesimä. W. XII, 2333-2336. 1827
The third and last one seems to me to be the lukewarmness of the most mischievous laziness among the hypocrites. Against the first, the holy martyrs fought; against the second, the teachers; against the third, no one but the watchmen and admonishers, whose spirit is awakened by God; the others stand in the way of sinners, that is, in their sure righteousness they have become stiff-necked and have acquired a hard forehead.
- the third kind is that which is among the thorns. Oh misery! These are better than the others, because they are industrious, and suffer patiently, and persevere in the word. But this is also in vain, for at last they are choked by the thorns. Notice here the words, signs and secrets. The first are trodden down and eaten as those who leave no memory of themselves; the others grow as if they were something, but they are only in the beginning and leave the footprints of effort behind them. The third are suffocated and are destroyed, as it were, by force, as those who are by no means scrawny and lukewarm, but fat and strong enough; just as those die who perish not by natural death, but by force. This is what is most frightening, that such pious people, who have a good root, are full of holy intention, firm resolution, and fervent effort, even though they do not lack perseverance, are nevertheless deprived of fruit. These are therefore those who serve two masters, who want to please God and the world at the same time, and who do many and great things for God's sake: but this very thing becomes a snare to them and is a danger to them, because in this they please themselves, because they perceive that they are filled with gifts, that they grow and increase; and since they are thus aware of such good in sufficient godliness, in the meantime they serve the world quite securely, so that they do not deny the thorns, indeed, they do not even feel them. For who can deny that the seed that falls among thorns bears grain? but it is choked and does not bear fruit. Therefore it is well said that the thorns sprouted at the same time, because at the same time it grows.
the desire for the temporal with the desire for the heavenly.
- God grant that I die when I say that these are those who serve God most devoutly, but they do so for the sake of gain or honor, or least of all for the sake of spiritual benefit, either in this life or in that. This most dangerous error is found today among those who are considered the most holy, even among monks and nuns, let alone among priests and seculars; who do everything with zeal and constancy, but inwardly they are stifled by the most hidden love of themselves. See, therefore, how many stages are necessary for you to come to the true fruit. But this third degree is the most difficult of all, because it is the most subtle. For those who serve riches and pleasure with all their heart and live without all good appearances do not even reach the first degree, because they do not recognize anything true. These, however, shine with an excellent glow of virtue; but they do not perceive the thorns that choke in the most hidden way, that is, their inclinations. Of this, see in detail almost all the speeches of Tauler, who has both clearly recognized and widely refuted this defect of the hypocrites. But it is not to be denied that also those worldly rich are in this degree who want to serve two masters; but actually he points to the same peevish hypocrites who are full of thorns, and are ignorantly stifled, not even being aware of their thorns.
10 The fourth kind is therefore, the good and best land. The Greek text has not the word "best", but: "in a fine
and good hearts." For the word which the Latin text has translated here by "good" means the fine, beautiful, good; which is, as St. Augustine interprets it in the other book Against the Academics, even the outward cleanliness and beautiful appearance of a thing, or the form and shape. It is therefore a fine and good heart, whose nature from within and from without is skilful to that which is true; for the respectable
1828 L. 1, 213. 214. On Sunday Sexagesimä. W. XII, 2336. 2337. 1829
can also inwardly have the shameful, therefore he also does the good to the fine. These are therefore those who serve the Word alone with their whole heart, who do not allow themselves to be hindered by any affectations, but freely "bear fruit in patience," because it is necessary for the pious to suffer much. Therefore, the others grow and the third are stifled, the first do not dare to begin, because only patience is needed.
(11) Now here is to be told the strange division of the saints, of the thirtyfold, sixtyfold, and hundredfold fruit, which the other evangelists, Matthew and Mark, set forth. The hundredfold fruit means the chastity of virginity; the sixtyfold fruit means the chastity of abstinence; the thirtyfold fruit means the chastity of matrimony; and indeed the power of the whole Gospel is chastity. For what else is sought by the word but the mortification of the flesh, to which all virtues undoubtedly belong (after the root of lust has died). For there is nothing more conducive to any virtue than chastity, and nothing more obstructive than fornication and lust;
For what soul is trodden down by its own flesh, how is it to be hoped that such a one will accomplish something great in a foreign flesh or spirit? Therefore, before any merit of work, the persons themselves are rightly distinguished. The virgins are to have their loins girded, then to have burning lamps in their hands. But it cannot be denied that a wife can be better than a virgin. The hundredfold fruit is not better than the thirtyfold fruit, because the latter is inferior, since in these words the weight of merit is not expressed, but the dignity of degree. These words must be understood both according to the weight and according to the difference of merit, because another brings forth thirtyfold fruit, he may be married or he may be a virgin; another, he may be married or a virgin, brings forth sixtyfold fruit; finally another brings forth a hundredfold fruit, because he does more works, they may be better or not. Likewise, the other surpasses the first twice, but the third surpasses the first three times and more.
1830 W. xii, 2338. On the first Sunday after Easter. W. xii, 2338. 233s. 4831
XXXII. Sermons from 1522
XXXII.
Etliche Sermone D. Martin Luther vom Jahr 1522.
Translated from the Latin manuscript by M. Wolfgang Heinrich Graun.*)
On the first Sunday after Easter.)**
John 20:10-23.
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 with you! And when he had said this, he showed 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.
- in these two pieces, that Christ shows his disciples his hands and feet, and gives them peace; secondly, that he says to them, "As the Father has sent me, so I send you. To whom ye remit sin" etc., the Christian life is described to us.
2 The laws do not make the conscience pious, but only help to an outward respectability and piety. But God does many other things. First, through the law he shows us what we are like inside and out, when he says: "You shall not have other gods. From these commandments man recognizes, as it were from a mirror, in what he is lacking; and even if he does not realize it at once, he will realize it in his death. There is
*Tobias Schmidt tells in the Zwickauschen Chronik I, 383 from a manuscript of the sexton of that time that "a large crowd of people, gathered from Schneeberg, Annaberg and other places, listened to the sermon held in Zwickau after Easter 1522, and that Luther achieved so much with it that the monks were partly chased out of the city, and partly they themselves moved away from there. D. Red.
**Called Quasimodogeniti. - Held in Borne. D. Red.
some who seek to fulfill these commandments only with outward works; secondly, those who truly fulfill them think in their hearts, what does it mean to have no other gods? certainly so much as to rely on God in all things. Isa. 2, 8: "They worshipped the works of their hands that they had made"; Rom. 2, 21: "You preach that one should not steal", outwardly in the works, you do such inwardly in your heart when you worship a foreign god. God thus makes pious in a different way than the princes of the world. For God judges according to his law, but the princes according to their power.
- one can forbid the performance of the evil desire, as no less lewd speeches; but he cannot prevent the heart etc. Therefore I should know that I am not freed from the same evil air. Thus Paul laments (Rom. 7, 23.): "I find another law" etc. Therefore everyone must necessarily confess that he cannot keep the law. What then shall we do with our conscience when it is thus challenged? What will you do? For the law condemns us. Paul speaks of this (Rom. 4:15): "The law works wrath" in the spirit of the law.
1832 W. XII, 2339-2341. On the first Sunday after Easter. W. XU, 2341-2343. 1833
know the wrath of God, the eternal death. "The sting of death is sin, but the power of sin is the law", because in death man will feel the power of sin through the law. (1 Cor. 15, 56.) Because the law says: If you have not fulfilled the law, you are condemned. Because the law says, "God has forbidden this under the penalty of eternal damnation," sin is followed by the sting of death, namely, eternal death. The apostles, who were still in sin, feared this; therefore Christ preached peace to them. Thus it is said in Ps. 23:4, "Though I walk through the valley of the shadow of death, I will fear no evil"; and Ps. 4:9, "I rest and sleep in peace."
(4) Whosoever therefore by the law knoweth that he is wicked, let him seek a physician. For Paul clearly says that it is sin that the evil desire does not die. The yoke of the law is always against me, and I know my sin. "Behold, I am begotten of sinful seed," etc., Ps. 51:7. What then shall we do, when we know that by the law we are thus resolved under sin?
5 Similarly, "And Christ came and stood in the midst of them, and said, Peace be unto you. For this is why God sent His Son, that He might redeem you from the law. For JEsus is a Savior who redeems you from the law, from sin and death, and sets you free. But it behooves you to believe in him and to trust in him. And only say this with confidence: Even though I have not fulfilled the law, I know this much from the gospel, that Christ has given me all that he has, and has fulfilled the law in my stead; for no deceit has been found in his mouth. He is the Lamb of God. He himself has been given to me. Thus Paul says (Rom. 8, 32.), "He hath given us all things in the Son." "A child is born to us, a son is given to us." (Isa. 9, 6. 7.) And so I will believe. The Spirit of Christ is given at the same time. This is also followed by the love of the Father, so that you can say: Now I see how loving God the Father is towards me. Then also follows the contempt of all outward works. For hereupon you will give Christ alone
trust and adhere to God. From this follows the love in return, because he first loved us. Here he shows how it is now possible for you to fulfill all commandments voluntarily, namely because you love your heavenly Father and do not like to offend him. Paul says of this in 1 Cor. 15:55: "Death is swallowed up in victory," that is, in the victory of Christ, so that we now no longer respect death. No one, then, can make men godly unless he preaches the gospel alone, that Christ is your Savior and has done everything for you according to the will of the Father etc. This is followed by the love of the Father.
6 Now follows: "He showed them his hands and his feet, and they rejoiced," that is, the disciples who had previously been terrified by the law. But when Christ came in the midst of them, announcing to them first of all peace and that Christ would save them, they rejoiced with all their hearts. It is the same with the man who hears the gospel. So the gospel says, "Peace be with you." As if to say, "You are indeed troubled by the law, by sin, by fear, by death; but you shall have peace, for all that is mine shall be yours. Therefore he shows them his hands and feet, as if he wanted to say: All my works and desires are yours. So here nothing is lacking but that you believe, inasmuch as you have God as you believe Him. Thus Paul says Rom. 1, 17: "Faith and the gospel are one righteousness. Faith alone fulfills the law, and not outward works, because faith gives the life-giving Spirit etc. Therefore, faith is righteousness etc. Thus to the Romans Cap. 1, 16. it says: "I am not ashamed of the gospel, for it is a power of God to save all who believe in it." First, faith in Christ makes you blessed by a divine power, and delivers you from eternal death. Second, the righteousness that is before God is preached in the gospel that Christ gave you, not of works, but of faith. Third, "The righteous lives by faith" (Hab. 2:4); whoever believes in Christ will live even if he dies.
1834 W. LII, 2342. 2343. on the first Sunday after Easter. W. XII, 2343-2345. 1835
*On the first Sunday after Easter. )
Second Sermon.
This morning I spoke of the law and the gospel, how the law makes us sinners and the gospel makes alive those who believe in Christ, which justification comes from faith and not from works. Now follows what the works are good for. For we are blamed for forbidding works. So then it follows in the Gospel, "As the Father hath sent me, even so send I you." Now here Christ is presented to you as an example, who was sent by the Father, not that he should seek his own welfare by little works; but all the works which he did he did for the salvation of his neighbor, that we also, like him, should do all works not for our own good, but for the welfare and benefit of our neighbor.
2 And I have never forbidden such works, but this I have forbidden concerning works, that we should not put our trust in them, as if we were justified by works. Works can show faith, but they cannot work it. For where works of godliness are lacking, it follows that faith itself is also lacking. For this reason St. Peter says, "Make diligence to establish your profession" by works, as if to say, "Works determine whether you believe. For if you do not do to your neighbor what Christ did to you, you do not have faith in Christ. Therefore it does not follow that works make one righteous. For as many coats do not make a tailor, but prove that he is a tailor who has made them: so works make no one righteous, but prove that one is righteous. This is what he says: "As the Father has sent Me" etc. For Christ has
*) Called Quasimodogeniti. - Held after lunch in Borne. D. Red.
All that he did, he did not do for his own sake, but for ours. So also we are sent to do everything for the benefit of our fellow Christians.
Now follows what we should do to every man. For every man is obliged to serve his neighbor according to his office and station. The ruler watches over the welfare of the commonwealth; the householder sees to it that his house and family are pious.
4 Now follow, "Receive ye the Holy Ghost." This he said to all. For Thomas, who before was not yet like the rest of the apostles, received the Holy Spirit like the others. So this concerns not only the preachers, but all Christians. This is followed by: "Whom ye remit sin" etc. Note here that although all Christians who have the Holy Spirit also have this authority, yet the exercise of it should not be done without order, but in a fine order. E.g.: There are different heirs to whom any inheritance has been left by the parents; but not one is allowed to administer it without the consent of the others. So also here the public administration shall not take place without choice, although secretly each one may give comforting words to his brother who asks him for it. And in this administration it depends not only on the one who holds the office, but even more on the one in whom the office is used. For if the minister of this word does not himself partake of the grace of the Holy Spirit, if only he who asks absolution goes in faith and seeks it in faith, he will be granted his request.
(5) Let no one pretend on that account, as is the custom, that this power is given to the priests alone, but believe that the priests alone have this power.
1836 W. XII, 2345. 2346. On the Monday after Quasimodogeniti. W. XII, 2346. 2347. 1837
undoubtedly that it has been given to all Christians. Therefore Matth. 18, 20. says: "Where two or three" etc. There he does not remember these scorched and smeared priests with a single word, but speaks of Christians. But in saying twice in the Gospel, "Peace be with you," he indicates first of all that those among whom Christ has come and whose hearts he inhabits, peace in
to have peace with their conscience, first of all with God, against sin, death and hell etc.; after that, that they also, out of love for others, have peace with their neighbor, living peacefully and peaceably with him, seeking to serve him in all things in a loving way, and not seeking their own out of evil desires, but that which is of Jesus Christ.
*On the Monday after Quasimodogeniti. )
1 Paul speaks of the fruit of Christ's resurrection in Romans 10:9, 11: "If thou shalt confess with thy mouth, and shalt believe in thine heart, that Jesus is risen from the dead, thou shalt be saved. For whosoever believeth in him shall not be put to shame." Isa. 28, 16: "Behold, I lay in Zion a foundation stone, a tried stone, a precious corner stone; he that believeth on him shall not be put to shame." Now it follows that those who preach that men can be justified by works deceive men. For it is an important doctrine to be godly and to do good works. If the fruit follows the tree, the milk the cow, the egg the hen. Every nature must first be good, if all its works are to be good.
002 But now thou askest me how I may become righteous, and showest me good works: but how to do good works thou showest me not, because I am not good and righteous. For I ask you how one can become righteous and devout, and you do not answer my question, but point me to works, contrary to the thing spoken of. But this is not what the Scripture says, but rather, "If you confess with your mouth," etc. Thus it is said in Gen. 4, 4: "God saw Abel" etc.; item v. 7: "If thou art pious, then thou art" etc. But our adversaries say: Why then says Chri-
*) Held in Altenburg. D. Editor.
stus in Lucas (Cap. 11, 41.): "Give alms from that which is there"? And Jacobus (Cap. 2, 17.): "Faith without works is dead"? Now consider this together with what Paul says: "He who wants to be pious must first believe with his heart and then confess with his mouth. So all this must also be understood. The commandment, "Thou shalt not commit adultery," is to be understood not only from the outward, but from the whole sinful work. So also the commandment: "Thou shalt not kill"; which Christ himself explains by saying (Matth. 5, 22.): "He who is angry with his brother" etc. The Scriptures speak of the whole work in this way. So almsgiving is a good work, if it is done with heart and hand at the same time.
(3) Note, therefore, that to become righteous is by faith without all works. For "if a man believe with all his heart, he is justified. Romans 10:10: He that would be righteous must therefore begin by keeping the word. John preached Christ to us as the Lamb of God who bears the sin of the world. Thus it is written in Isa. 53, 8: "When he was afflicted for the iniquity of my people"; and Ps. 69, 10: "The reproach of them that reproach thee is fallen upon me" etc.; likewise Isa. 43, 24: "Thou hast made me toil in thy sins" etc. So Christ has done enough for you and has taken away your sins; if you only believe, he has also, by taking away the most abominable of sins.
1838 W. LII, 2347. 2348. on the Monday after Quasimodogeniti. W. m. 2348-2350. 1839
Death suffered, your fear taken away. Thus says Micah Cap. 7, 18: "Where is such a God as thou art, that forgiveth sin, and pardoneth iniquity?" etc.; likewise (1 Cor. 15, 55.): "Death is swallowed up in victory" etc.; item (Hos. 13, 14.): "Death, I will be a poison to you" etc. Similarly, what Job 41 says about the leviathan or whale belongs here. Here you can say that the devil attacked Christ, like the fish the food and appetizers, and is caught with the rod. The line of this fishing rod is the genealogy, from the beginning to Christ; the worm on the rod was Christ when he was despised before the world: when Satan wanted to devour this worm, he hit the rod of the Godhead and was pulled out. Now we are incorporated into Christ through faith, and all that Christ has is ours. Thus it is written in Hos. 2:19: "I will betroth myself to you in faith"; this is explained to us from the communion that is to be found between bride and bridegroom.
(4) For this reason, faith is preferred to works, because it makes common to you all that Christ has, which no works can do. Here take Paul's words to help you: "If you confess with your mouth," etc. For this confession is most necessary in the anguish of conscience, that by such confession we may overcome the devil, and not take refuge in works, or in the poor and miserable.
But we are to say: Christ has done everything for me that I have provided; therefore take hold of yourself from me. Thus Paul writes to the Galatians (Cap. 2, 21.), "If we are justified by the works of the law, Christ died in vain." Consider also in the Old Testament the story of the fiery serpents or dragons that fed fire: as all who looked upon the serpent of brass etc. (Deut. 21.) But this beholding does not mean a bodily, but a spiritual beholding, that one believes that Christ was lifted up for him on the cross and took away his sin.
5 Nevertheless, one must do good works for the benefit of one's neighbor. For as soon as a man believes that Christ suffered this for him, it necessarily follows that such a heart must love God and Christ. Accordingly, faith also brings with it the Holy Spirit, which makes the heart joyful and drives me to willingly do everything for my neighbor that is within my power. For the gospel preaches Christ; Christ, who must be received by faith, also lives in love. Thus Paul says to the Galatians (Cap. 2, 20.): "I live, but now not I" etc. Whoever therefore loves Christ does not break marriage; neither does he steal, because he loves his neighbor. For the gospel says nothing but: Believe; and then everything else will flow and follow of its own accord.
*On the Monday after Quasimodogeniti. )
The Other Sermon.
(1) Our works are in Christ alone, therefore we are all called Christians. For it is through Christ's work that we will be true Christians.
*) Held in Altenburg, after the midday meal.
D. Red.
2 Paul writes to the Galatians Cap.
6:2: "Bear one another's burdens, and ye shall fulfill the law of Christ." And in John (Cap. 13, 34.) Christ speaks over the supper: "This I command you, that you love one another, as I have commanded you.
1840 W. XII, 2350. 2351. on the Monday after Quasimodogeniti. W. XII, 2351-2353. 1841
By this everyone will know" etc. All this scripture wants nothing else than that we should do to our neighbor what we want him to do to us. Therefore he says (Gal. 6, 2.): "Bear one another's burdens" etc.; item: "Owe nothing to anyone" etc. But what does "Bear one another's burdens" mean but what he says: "This is the law of Christ"? For as Christ bears all your burdens, so do you bear one another's; as if to say, Behold, as I have loved you, even so love one another. For I have redeemed you from death, sin and hell etc. E. Concerning the spiritual burden: As I know that Christ has borne my faults, so shall I also bear my neighbor's infirmities. (See here what I have written about the twofold righteousness.) Item: O Lord Jesus Christ, you have borne my sin, therefore I will also bear this sin of my neighbor. So forgive this or that sin etc. Here he spoke of the poor, as the rich do not bear the burden of the poor, and therefore are not Christians. But such almsgiving must be done properly, first of all that they serve with their gifts those who are in need.
They say, "We forbid good works. We do not do that; we only forbid
those unrighteous works. However, we confirm and preach the proper good works that befit a Christian. For of such Christ speaks Matt. 25: "What you have done" etc. He does not say, "Were you a monk, a nun, a priest, or did you go on pilgrimages?" but asks, "Did you also help your neighbor in need? Thus it is written in Matth. 5, 42: "Give to him who asks you" etc. First, he says that we should not resist him who takes our skirts by force; second, he says that we should lend; third, we should give to everyone who asks us; and if you do not do this, you are not a Christian. So you are first of all obliged to defend your neighbor, if you hear that he is evil spoken of; 1 John 2:1: "If any man sin, we have an advocate," etc.; likewise Romans 8:34: "In Christ we have such a mediator, who is at the right hand of God."
But here flesh and blood makes the objection: If I should lend and give to everyone, what would I finally keep myself? I answer with Paulo: "Everything must be done properly", but most of all one must look at the fellow believers. Paul says (Rom. 13, 8.): "Owe nothing to anyone, except to love one another" etc.
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Rom. 10, 10: "If one believes from the heart" etc. Rom. 4, 25: "Christ is raised for our righteousness" etc. Gen. 3, 15: "He will take your head" etc. Gen. 22, 18.: "In your seed shall be blessed" etc. Isa. 28, 16.: "Behold, I lay in Zion" etc. Note: A new birth is necessary, Joh. 3, 5. and 1, 13.: "Who are born of God" etc. We are not born again by works; but if we do
we are also born again, we do good works. The fruit does not produce the tree, but on the contrary, the tree produces the fruit. Gen. 4, 4: "God saw Abel" etc.
Here D. Martinus added this, that now the citizens of Altenburg would > have the choice to choose a preacher, after they saw that those, so > they had now already had for a long time, were erring.)
*What is "indented" in these sermons in small type is also in the original.
1842 W. XII, S3S3. 235-t. On Wednesday after Quasimodogeniti. W. XII, 2354. 2355. 1843
*On Wednesday after Quasimodogeniti. )
All speeches should be given first of all to show how men must be justified and saved. But here the preaching has been very different. One has taught all kinds of human statutes; another has established and confirmed them. But the true heavenly teacher has taught the right way, which is faith. Paul says Rom. 10, 10: "If one believes from the heart" etc., as if he wanted to say: One must believe from the heart, who wants to become devout. Therefore also Isaiah says (Cap. 28, 16.): "He who believes in him will not be put to shame."
(2) Therefore, there is no other way to get rid of sin than by faith. Thus it is written in Romans 1:16: "I am not ashamed of the gospel, for it is the power of God" etc. For therein is revealed which is called righteous, and how believing makes righteous, and where righteous blessedness is, and what comes from faith. He says, "The righteous lives by faith." Notice the emphasis in the word: "It is the power of God," not the power of man. Thus it is written in Rom. 4, 25: "Christ passed away for our sins, and rose again for our justification." So it says in Genesis 15:6: "Abraham believed God, and it was counted to him. etc. Through which faith, as it seems, all cries of works are defeated. For none but Christ can take away sin, Gen. 3:15: "I will put enmity between thee," etc.; and "He shall bruise thy head." Christ was born of a woman and given to tread down the head of the devil, sin and hell, and to overcome them. Further, strike out this promise. For this promise was the gospel of Adam and the word of salvation to which he adhered:
*) Held in Zwickau. D. Red.
If he had not had this, he would have despaired. In this word, before the time of Abraham, all who believed were saved. Item, the other promise, so Abraham happened, Gen. 22, 16.: "I have sworn by myself etc.; through your seed all nations on earth shall be blessed." See how blessedness comes from GOD and not from the works of some man. That is why Paul also says (Gal. 3, 11.): "The righteous lives by faith", not by works. Therefore he also writes to the Galatians (Cap. 2, 21.) against the teachers of the law: "If righteousness comes through the law, then Christ died in vain." So no work of the law without faith makes one righteous. You see now everywhere many and various works; and why would people do such things if they did not put their trust in works and thought to be saved by works? But they build on sand, and not on the rock, which is Christ.
003 But thou forbidest works; therefore will I do no works. I answer, Another is to do good works; another, to become godly by good works. For works do not make one godly, but if you are godly, you do good works. Therefore, whoever wants to become godly must start from faith and not from works. An example of this is seen in the tree, which brings forth fruit, but the fruit does not bring forth the tree. Genesis 4:4 ff. says of the sacrifice of Abel etc. Which sacrifice was probably the best? For Abel sacrificed a fat and tender lamb, but Cain from the firstlings of his fruit. So God did not look at the sacrifices, but at the persons; as the text says. But we have hitherto preached the opposite, that one is justified by works, contrary to Paul, who says, "The righteous lives by faith.
- do you now ask: Where did the faith come from?
1844 W. XII, 2355. 23S6. On Wednesday after Quasimodogeniti. W. XII, 2356. 2357. 1845
such power that he can do such great things as overcoming sin etc.? I answer, Through Christ, on whom faith is founded: Who is Lord over death, sin, and hell, and hath overcome them all in our stead, and hath promised, If thou shalt believe in me, all these things shall be thine as well as mine. Behold, this is the power of faith! Thus it is written in Isa. 43:21, "I have prepared this people for myself"; they have not prepared themselves, but I have prepared them for myself; and immediately after, in v. 22, it is said, "Not that thou hadst called me, O Jacob, nor that thou hadst labored for me, O Israel"; but all these things which thou hast done, thou hast done to thyself, and not to me, because thou thoughtest to reconcile me to thy works. But this is now followed by v. 24: "Thou hast labored with me in thy sins," etc., and further v. 25: "I, I blot out thy transgression," not thy works, but I blot them out of pure grace. He says in the Psalms (Ps. 69, 10.): "The reproach of those who revile you" etc. Paul also says in Romans 5: "Even though he was the most innocent, all sins fell on him. So now faith can transfigure Christ, that he has done enough for all our sins. In this way the heavenly Father says of him: I have afflicted him for the iniquity of my people; item: He who has done no sin etc. So he overcame sin, that he might be lord over sin and hell. Therefore all believers who follow him in faith have all these things in Christ. Paul says of this in 1 Cor. 15:57: "Thanks be to God, who has given us the victory through our Lord Jesus Christ. For death is swallowed up in victory," etc., that is, all things have been captured. Is it not true that you would do anything if you knew of any man who could deliver you from sin, death and hell? That is why one ran to Rome, another to St. James; another bought indulgences to satisfy his sinful conscience. But they have done nothing with it. For this cannot happen in any other way than through faith in Christ alone.
5 Therefore, you must believe in Christ, otherwise you will not attain this. Therefore only reject the devil to Christ, why he does not fight with him. For you have been redeemed from him through Christ. Therefore you have no reason to fear death, sin or hell, for no believer fears them. But now you want to say about faith, not as it is in us, but as it should be in us. Of this Paul has spoken (Phil. 1, 23.): "I desire to be dissolved" etc. Thus Christ went to death for us, as he says in Hosea (Cap. 13, 14.): "O death, I will be your death" etc. If I believe this, then death is not death to me. It is not a death, but a sleep. Ps. 4, 9.: "I lie down and sleep completely with peace" etc. Thus Agnes, who was eighteen years old, endured the torture cheerfully; likewise the other virgins, who are examples of faith. Thus a believer becomes master over sin, death and hell.
(6) This is also the case with the third victory, namely, over hell. Because Christ is eternal life, he could not be swallowed up by eternal death. So also the righteous, even though they sometimes have to go to hell alive, like Ezekiel, will nevertheless rise again because they cling to Christ in faith.
(7) Be of good cheer, therefore, and believe in Christ, and praise God the Father with joy. For thus says Christ (John 14:6), "I am the way, the truth and the life." Not your works, but faith in me is the way to salvation, to truth against sin, to life against death. He alone is the mediator. Until now we have only had Christ as a judge, but not as a mercy seat, as Paul calls Him, Rom. 3, 25. Now the word of salvation comes through the gospel. Therefore he says (Is. 28, 16.): "Behold, I lay a foundation stone in Zion."
8 But then they say, "Give alms" etc.; item, "I have been hungry" etc. (Matth. 25, 42.) Now this must be understood of all the works of faith and not of the hypocrites, because faith never-
1846 W. XII, 23S7-W9. On Wednesday after Quasimodogeniti. W. XU, 23S9. 2360. 1847
is without good works. For as a child that is born cannot be without motion, so also a man that is born again; who doeth good works with joy, saying, Behold, Christ hath done this for me, even so must he do it.
I will love him again. So those lack faith who do not do the works of godliness. Christ therefore wants to show in those passages that because the works are not there, faith was not there either.
*On Wednesday after Quasimodogeniti. )
- Psalm 22, 23. it says: "I will proclaim your name to my brothers"; so he also said in the gospel to the Magdalene (Joh. 20, 17.): "Go and tell my brothers" etc. Behold, he calls believers his brothers. Therefore Paul also says (Rom. 8, 17.): "You are fellow heirs of Christ", but through faith. But of the works Paul now says: Whoever wants to be pious, this must come from the heart. The emphasis lies in the word "from the heart" because otherwise faith is made up. But if you believe from the heart, this faith brings with it the Holy Spirit and love, saying, "Since my God has done this for me, why should I not love him above all things? This love cannot be without the Holy Spirit. Thus Paul says (Rom. 8, 35.): "Who will separate us from the love of God? Who gave His Son for us, how can He not give us all things with Him?" Thus it is written in Joh. 3, 16: "Thus God loved the world" etc. This faith, which is thus constituted, teaches man to think back: How shall I repay the Lord for all His good deeds that He does for me? What shall we do now? He gives no other law, but says (Joh. 13, 34.): "Love one another as I have loved you"; item, Phil. 2, 5.: "Be of the same mind as Jesus" etc. See the sermon on double righteousness.
(2) But I will speak of some works for the sake of the simple. First, he took our sin upon himself and bore it, so that we also might do the same to our neighbor.
*) Held after the midday meal, in Zwickau.
D. Red.
are supposed to be. That is why we said that in this case all Christians are priests. Because the priest's office is to carry, teach and pray, to examine the infirmities of others. Now if we are Christians, we are all priests. Teaching comes from God to men; praying from men to God; and this is what every Christian is bound to do for his neighbor. If priestly authority is common to all Christians, it follows that no one may exercise it publicly unless he is chosen by all to do so, although secretly each one may remind his brother according to the Gospel. Paul writes about this in 1 Cor. 14, 34: "Let your wives be silent in the church," namely when men are present. And soon after follows: V. 40: "Let all things be done honestly and orderly among you." Item, so we read in the Acts of the Apostles that Peter preached first, but after him James appeared. Thus Paul and Barnabas preached alternately etc.
Here he also spoke of confession, as he wrote above about public > confession, that someone could also privately absolve another.
The fourth duty of a priest is to bear the sin of his brother, as Christ bore our sin. And so the works are called good, not because they are good for me, but for my neighbor; just as the crown of thorns was not beneficial for Christ, but for us. And so must we judge of all our other works that pertain to our neighbor.
4 Now we will also deal with the works of the flesh. Paul writes to the Ga-
1848 W. XU. 2360. 2361. On the Day of Philippi and Jacobi. W. XII. 2361. 2362. 1849
later (Cap. 6, 2.): "Bear one another's burdens", be it sins or poverty etc. Thus says Christ Matth. 11, 28: "Come unto me, all ye that labor and are heavy laden, and I will help you to bear" etc. Thus all works must be proved; as: thou takest a wife, that thou mayest not hurt thy neighbor by adultery. This is to be said of princes, officials, artists: they must do everything for the benefit of the neighbor, and for the training of the body, so that the body does not become lustful toward the neighbor through adultery etc., or that the body becomes more skilled in serving the neighbor. But if you now have faith and love, the dear cross follows, 'but in the cross hope will always remain.
Here he dealt with the error of the marriage state.
5 Christ, who created mankind, created them male and female. But those who remained virgins were created by special grace and above nature. Paul says 1 Cor. 7, 7. 9.: "I would that all men were as I am," that is, single; "but he that cannot abstain, let him be free; it is better to be free, than to suffer heat." And again v. 5: "Do not abstain from a
the other, that Satan tempt you not."
After that you shall know this about the chosen ones. No one knows whether he is worthy of hate or love. But you have two things before you, namely, his hidden counsel and his commandments. Now he has commanded you to love and believe. Do this, and in the meantime leave the choice of grace behind (praedestinatio, providence of God).
Here he gave an example of a mother and a child to whom she first > gives me and then harder food etc.
So you also take the milk of faith and love now, before you take the very strong wine of providence. Therefore only do as Christ says (Matth. 18, 3.): "Unless you repent and become like children" etc. Take heed, and begin from Christ, who is given to you, that you believe in him and love him. In such a form you will finally take over yourself everything that God will do with you, and if you do according to God's will, you will already become a child of God. So walk now and not otherwise etc., because he says (Joh. 14, 6.): "I am the way, the truth and the life." Mark this well.
*On the day of Philippi and Jacobi. )
John 14:1-14.
And he said to his disciples, "Do not let your hearts be troubled. If you believe in God, you also believe in me. In my Father's house are many mansions. If it were not so, I would say unto you, I go to prepare a place for you. And though I go to prepare a place for you, yet will I come again, and receive you unto myself, that ye may be where I am. And whither I go ye know, and the way ye know also. Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? Jesus saith unto him, I am the way, and the truth, and the life: no man cometh unto the Father, but by me. If ye knew me, ye knew my Father also. And from henceforth ye have known him, and have seen him. Philip saith unto him, Lord, shew us the Father, and it shall be sufficient for us. Jesus saith unto him, How long am I with you, and thou knowest me not? Philip, he that seeth me seeth the Father. How sayest thou then: Show us the Father? Do you not believe that I am in the Father, and the Father is in me? The words that I speak unto you I speak not of myself. But the Father who dwells in me does the works. Believe me that I am in the Father, and the Father in me; if not, believe me for the works.
*) Held in Zwickau. D. Red.
1850 W. XII, 2362. 2363. on the day of Philippi and Jacobi. W. XII, 2363. 2364. 1851
for the sake of it. 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 I go unto the Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be honored in the Son. Whatever you ask in my name, that I will do.
The whole world strives to know God and the way to Him. However, those who want to discover Him through human diligence and reason encounter two things. Those who want to recognize God through reason in the Scriptures either avoid Him on the right or fall into despair on the left. This is how Adam recognized God in Paradise. These recognize God according to His righteousness and holiness; but they do not recognize Him as a mediator.
- the true and divine way is only that which began with Christ, who became man. Here you see how Christ touches the thoughts of the disciples who wanted to know God the Father by reason. Here he speaks against them: Not thus, but "I am the way," namely through my death and resurrection; thus it must go Thomae, thus Philippo. These he has withdrawn from the Father to himself. And this is how it goes: I must imagine Christ with the eyes of faith, and see him in faith, not with the body. The gospel describes Christ to us everywhere in such a way that he came not for his own sake but for ours, and that he did everything for our sake; so that when we consider this about Christ, we are powerfully drawn to his and the Father's love. Should not this, that Christ has done all these things for our sake, make our hearts fervent? This is the true way to God, and no other. If I believe this and consider that the man Christ did these things for my sake, according to the will of the Father, then I will be drawn to the love and knowledge of the Father through Christ. Ps. 103, 13: "As a father has mercy on children" etc. For this does not mean to know God, if I recognize His wisdom, omnipotence and all His wonders through reading. For such a knowledge falls into despair. But that is to truly know God, when the Father is known through Christ, and through this knowledge all despair disappears.
For "if God is for us, who can be against us? (Rom. 8, 31.) Neither death, nor sin, nor hell can frighten me.
(3) Through this knowledge, those who want to understand God with their reason also fall to the right by another way. But now Christ is the spiritual way, if one considers that through Christ's bloodshed, death and resurrection everything has been made good, and I know that Christ has done all this for me, so that he did not need a thing. And if I therefore know Christ, then through this Christ I come to know the Father and am drawn to his love. Therefore he speaks here: "The Father is in me, and I in the Father." And: "No one knows the Father, except the Son"; and: "No one comes to the Father, except through me. And this is the true way, which neither Philip nor Thomas knew. It is illustrated in Gen. 28 by Jacob's ladder to heaven etc. For this ladder is Christ, on which God descends from heaven to earth, and the angels; for through Christ God has looked upon the earth with mercy. And on this ladder we must ascend to GOD; for he is the way and the truth. Therefore there is no deceit in this way, as in the other two ways, to the right and to the left. Ps. 25, 10: "The ways of the LORD are goodness and truth" etc. Christ, who is the way, is the truth.
4 Therefore he says, "Do not let your heart be troubled," as if to say, "All your troubles I have borne, that is, death, sin and hell. "If ye believe in God, believe also in me. In my Father's house" etc. Behold, here he promises heaven to those who believe in him, and not to those who magnify themselves with their works. Therefore it follows: "If it were not so" etc. If it were otherwise etc., "I will go and prepare the place for you." Notice here, the dwellings are prepared, but we are not yet sent to possess these dwellings; and
1852 W. LII, 2364. 2365. on the Friday after Quasimodogeniti. W. XII, 2365-2367. 1853
We are made capable of this through faith. For this reason Christ ascended into heaven and was appointed King and God over all things, that he might be able to give us all these things and to give faith to our hearts, so that through them we might attain to these dwellings.
5 Therefore now follows, "The way ye know," saith Christ, that is, me. Thomas answers: No; because though they saw Christ already, yet they had not known him as the way. For he who sees Caesar in lowly apparel sees Caesar, but he has not seen him as Caesar, because he has not regarded him as such. Therefore this bodily seeing does not help, but the seeing of the heart, which happens through faith. Therefore he also says to Philippo: "He who sees me", namely in faith, "sees also the Father" etc. All this teaches the gospel. It is followed by: "Lord, show us the Father, and it will be enough for us," because further on to the Blessed
Nothing is required for the existence of God but that we know that God is a Father, and that He is our Father. Thus Christ said (John 20:17), "I ascend to my Father and to your Father, to my God and to your God." Behold, what comforting words these are! Whoever believes in Christ and thus embraces God the Father with love will also do the works that Christ does and has done. For I go to the Father and already have all authority with the Father, and every Christian has this same authority with Christ when he believes.
6 We will not speak of the miraculous works now, but only note this: Just as Christ did everything for the sake of his neighbor, so also a Christian does everything for the benefit of his neighbor. And where there is faith, works of love infallibly follow it. Now let each one compare his works with Christ's works, and he will know whether he has faith.
*The Friday after Quasimodogeniti. )
Yesterday in the Gospel you heard about faith and love. Faith consists in recognizing that Christ alone is our way to the Father, and no other. Thus the apostle ascribes to faith a justifying power. The other is that we also do the same works that Christ did for us. And so much for yesterday's gospel.
2 The office of a priest is to preach and pray. For Paul says (1 Cor. 4, 20): "The kingdom of God does not stand in words, but in power. And so 2 Thess. 2, 11. says that God punishes such people by letting preachers of error come to them. Thus Paul says (Eph. 6, 12.): "We do not have to fight with flesh and blood" etc.
(3) Do not be anxious about providence. For he hath given thee his commandments; therefore exercise thyself in faith, and
*) Held in Zwickau. D. Red.
in love etc. This is what God demands of you. But leave the providence to God. For he does not want you to know these things, nor to be his counselor.
4 We say of baptism that the faith of the church comes to the aid of little children, according to the example of Scripture, since each is bound to serve the other. We see this in the Gospel of the gout-ridden man who was let down through the roof, to whom the faith of others brought about the recovery of Christ. Is 55:11: "My word shall not return empty," that is, from the mouth of the one who spoke or preached it.
Here he read the Gospel of the little children whom Christ called to > come to Him. (Marc. 10, 13-16.)
This is also read about the little children who are to be baptized. Therefore, baptism is necessary and in no way to be despised, because we are saved by faith alone.
1854 W. XII, 2367. On the day of the invention of the cross. W. XII, 2367-2376. 1855
can be baptized. He who can obtain baptism and does not, despises it, since the outward sign of Christ's promise should in no way be despised or thought less of, but should be accepted with thanksgiving. God wants both great and small to be baptized, just as he wants his word to be preached to everyone.
- whether to pray for the deceased?
Here he first spoke of the wandering and appearing spirits, which are > true devils, and seduce us to all kinds of works, as there are: > Vigils, Masses etc.; and God does not want the dead to be asked, Deut. > 18, II. > > and Isa. 8, 19. 20.: "According to the law and testimony." So ask > the law and the testimony of the Scriptures.
We therefore do not know what the situation is with the dead. But whether one should pray for them, that is another question. In the Old Testament we read that the dead have appeared. But I say that some have been made alive who were neither in hell nor in heaven. But whether it is the same with all of them, there is reasonable doubt. So you are free to pray for them, or to let it stand. Thus Augustine prays for father and mother in the book "Confessions". So we can also pray without danger etc.
On the day of the cross invention. *)
Matth. 16, 24.
If any man will come after me, let him deny himself, and take up his cross, and follow me.
It is written about the Empress Helena that she found the cross. So we also want to preach about the cross today, namely how the holy cross is found and must be venerated. First of all, you know that the wood of the cross is held in great honor; I praise this, but I condemn the abuse, especially of those who seek salvation in the outward sign of the cross, let Christ go, and want to find salvation in the cross, sometimes in this place, sometimes in another, in the chapel or church. This is how it was with the brazen serpent in the Old Testament: those who looked at it were to be healed; so also those who believe in Christ are to be healed, and those who look at the cross in faith. Nevertheless, God did not want the serpent of brass to be worshipped or sacrificed to. Therefore, Ezekiel destroyed it by divine command. This is what bishops and prelates are supposed to do with such chapels today, but they do the opposite.
*) Held in Borne, since he came back from Zwickau. D. Red.
by granting indulgences for it. The external cross should not be venerated with waxen images or anything else, but only in faith.
The other abuse is that now and then pieces of the cross are shown framed in gold. But it would not be necessary to adorn it with gold and silver, but it would be better to give it to the poor. Before the times of Helena and before the times of invention, the cross was more honored in the heart; but now that it is set in gold, the hearts are seduced.
3 Therefore notice what is written in Matth. 16, 24: "Whoever wants to follow me, let him take up his cross and follow me. See, here Christ made a difference between his cross and my cross. Christ does not want us to carry his cross, even if we try to do so only with an outward mirror fencing. Because Christ carried his cross, you should also carry your cross, if you want to be a Christian. For what good is it for you to carry the cross in your hand, since you lack faith and love? You
1856 W. XII, 2370. 2371. On the day of the invention of the cross. W. XII. 2371-2373. 1857
Therefore, it is better to serve your neighbor than to carry a cross with your body. However, I do not reject this as if it should not happen at all, but because the order is reversed, in that one carries the cross outwardly, but not inwardly in the heart.
Today is the day of the invention of the cross, so let us see how the cross is found. Cross actually means a suffering that is connected with shame and disgrace. Paul speaks of this (Phil. 2, 8.): "Christ became obedient to the point of death", but not to a bad death, but adds, "to death on the cross", that is, to a shameful death. This is how Christ had to suffer in the most ignominious way. Therefore the cross is called the real suffering of the Christians. For differently a Christian suffers, differently the others, than, Jews, pagans etc. So the martyrs, even though they were completely innocent, still had to suffer all kinds of shame for the sake of Christ. Thus it is written in Ps. 142, 5: "Look to your right hand, and behold, there is no one who wants to know me; I cannot escape, no one takes care of my soul", there is no one who takes care of my life. Behold, this is actually cross, where innocence is, and yet is not compassion, but the most shameful death, whether one suffers already without guilt. But if one is considered guilty by men, they all retreat, as many as there are of them. It was the same with Christ, that is why he said (Matth. 11, 6.): "Blessed is he who does not take offense at me." So Christ also proclaimed before that the word would be fulfilled in him (Luc. 22, 37.): "He is numbered among the workers of iniquity." Those, then, do not bear their cross who act and fight in judgment against those who blaspheme them; as prelates do now, who bear their cross in such a way that they do not want to be touched in any way by anyone. Therefore, if you want to be considered a Christian, take up your cross.
But what is the invention of this cross? Certainly none other than in the Scriptures and in the Gospel, as therein Christ says (Matth. 16, 24.): "Whoever wants to follow me, let him take up his cross" etc., let him recognize me in faith, and prove by his
Love your neighbor as I have done to him. For this means finding the cross with the heart. The cross, therefore, is not to be esteemed highly, which is found here or there set in gold, but it is found in the heart, through faith, from the Gospel.
(6) But if the cross is invented, how must it be raised up and honored? I answer: Just as the invention takes place inwardly in the heart alone, so also the exaltation consists in our following Christ, so that when we hear that it is Christ's cross, we then do not flee, but say: "Would to God that I were worthy for your sake, O Lord Jesus Christ, to bear the cross. So the apostles left the council's presence with joy etc. It is better, then, to take the ducat and give it to the poor neighbor than to decorate the cross with it externally. For the first, and not the other, is what God wants and requires. That is why he himself carried the cross for our good.
(7) The greatest sanctities, which must be honored more than all outward things, are therefore the reproach of Christ and his saints, which they have suffered. For by these things faith was proved, and charity exercised, that we also might do likewise. But we do not honor the shame and faith of the saints, but only their bones or the cross. We want to look at the outward things, but leave behind faith and love, which we should rather look at. Ps. 116:15: "The death of his saints is accounted worthy in the sight of the Lord." Why does he say "death," which all fear? etc. Because they have thereby proved to us their faith and love, and have shown us that they bear their cross. If we wanted to be such, it would now be high time with us. For the time will come when the elect must be tested, whether they boast in truth or in hypocrisy that they bear their cross. For those who suffer death for their sins, as murderers, bear neither their cross nor Christ's cross. See elsewhere etc. Just as Christ laid down his life for us, so we also should lay down our lives for the brethren. For this is truly bearing the cross etc.
1858 VII, 374. 375. Some short sermons of M. Luther. W. XII, 2373-2375. 1859
XXXIII. Some short sermons of M. Luther.
XXXIII.
Given to a good friend to prescribe.
Anjetzt translated from Latin into German by M. Joh. Gottgetreu Müller.*)
Preface.
D. Martin Luther to the devout reader.
1 I found these thoughts of mine already partly printed under the printer's press when I was resurrected from the dead and had returned home in these days. However, I had poured them out to a good friend as a favor, during lunch and dinner, not so that they should be publicly published, but so that the same good friend would have an example of how to act and teach the Word. But now, even if I am vainly angry and unwilling that they should be publicly presented, I am also compelled, by the urgent and insistent pleading of other good friends, to adorn them with a preface, since I have nothing to say on the subject except that I do not dare to deny that both the thoughts and the words are mine. But if it had been allowed, at the right time and in the right place, I could at least have published them more extensively and more completely. If these bad and defective fragments should please some, then they may please them, even against my will.
*) The Latin text was published in Wittenberg in 1537 and then incorporated into the Heimische Ausgabe VII, 522 ff. Cf. Erl. A. oxx. varii urFumsuti VII, 374 ff.
(2) But for the sake of Christ I ask my pious thieves (for I know that they do this with a sincere and honest heart) that they may not easily be found, either while I am alive or even when I am dead, to hand over something of my thoughts, which they either stole and stole with cunning while I was alive, or which, when I am dead, has already been communicated to them before. For because I am compelled to present such a great person, especially at such a time, it is necessary that I be heated day and night and overflow in strange thoughts, which I, because of weakness of memory (for they are infinite), am compelled to put down on paper in two or three words, as a desolate chaos and lump, which one day, if necessity should require it, can be brought into its proper form. But to hand over such thoughts, which have either been stolen thievishly or received by gift, would be a sign of an ungrateful and inhuman mind. There are in them (as we are human beings) such pieces as are human, even tasting of the flesh. For when we are alone and disputing, we are also often angry; and God laughs at our excellent wisdom, with which we show ourselves whimsically before him; only believe that he also delights in such things of his.
1860 L. VII, 375. 376. On the First Sunday of Advent. W. XII, 2375. 2376. 1861
Fools who teach him how he should rule, which I have done not infrequently and still often do. But if such things were to appear publicly, I would truly become the most beautiful fable among all the fables of the whole world. Not as if it were ungodly and evil, what I thus think in zeal and heat; but that it is foolish before all too great wisdom, even according to my own judgment, which I must make about it, when the heat, which is felt in the inventing, has subsided. And such is much that I wrote with heat in the beginning of my matter.
I have. Therefore, I ask again that no friend give out anything of mine without me, or take upon himself the burden and danger of a work without public testimony. Such a thing requires love and justice. For by the grace of God I have so far been able, and can still for myself more than sufficiently take upon myself the danger, envy and burden of even the best writings, that I therefore need no helper in this. May Christ JEsus bear and tolerate us, and finally free us from ourselves as well. Amen.
Index of the sermons contained in this booklet.
On the 1st Sunday of Advent.
From the boy Jesu.
On the 1st Sunday after the Epiphany of Christ.
On the Sunday of Quinquagesimä.
On Reminiscere Sunday.
On Sunday Oculi.
On Sunday Lätare.
On the day of the Annunciation of Mary.
A short disposition of the Passion of Christ.
On the Sunday of Quasimodogeniti.
On the Sunday of Misericordias Domini.
On the Sunday Jubilate.
On Sunday Cantate.
Ascension Day.
On Sunday Exaudi.
On the Sunday of Trinity.
On the second Sunday after Trinity.
On the fourth Sunday after Trinity.
On the thirteenth Sunday after Trinity.
On the nineteenth Sunday after Trinity.
On the twentieth Sunday after Trinity.
On the twenty-fourth Sunday after Trinity.
Advent, 1.Sunday; Matth. 21, 1-9
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 burthen of an 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.
- there are many things in this gospel, but the most important is the one quoted from the prophet, Zech. 9, 9.
*) Cf. Erl. A. opp. var. srx. VII, 376 844. d. Red.
a sign beforehand, so that they would recognize the future Messiah, so that they would not be offended by his wretched form and lowliness, and that they would be able to recognize and accept him when he came. For they have no excuse,
1862 VII. 376-378. On the first Sunday of Advent. W. XII. 2376-2379. 1863
that they rejected Christ and did not accept him, since this text is clear that their King will come "poor, riding on an ass. Nor does it excuse the Jews that glorious things of Christ and of His kingdom are spoken by the prophets, and that they thus await a glorious future; for this reason they should not despise His little coming. Does this place therefore, as a clear sign, conclude against them that Christ has already come, and that they wait in vain for his glorious future, because here it is prophesied that he comes poor and riding on an ass. And yet he is called their king. For Christ had to come to Jerusalem poor and on a donkey, so that this prophecy would be fulfilled. Therefore, those who have despised this future are necessarily damned.
(2) But even today we are not excused if we do not accept his word (that is, the spiritual future), because of the astonishment of the cross, with which it is covered and concealed, since the whole world and the flesh consider it a thing not worthy, because they see that poverty, weakness, shame follow and cling to all those who accept the word. And therefore they take hold of the righteousnesses of the flesh, such as rights and ceremonies, because they bring wealth, honor and power. But others also pursue it. And so the sight of the word is contemptible and very hateful. But lest we also be offended at this lowliness and insignificance, we have been reminded beforehand by the sayings and examples of all the apostles and prophets and saints, that this word is a word of the cross, a rock of offense, a foolishness to the Gentiles. Therefore we are not excused if we despise the lowly form of the word and the church and strive for glorious and rich doctrines, because Christ in his word is despised and thus not received nor recognized by his own. But woe to them! For they will suffer worse than the sodomites! Therefore, Christ is to be received with fear, reverence and gratitude when He comes, that is, when He comes.
He is preached and comes near to us in his word, that we may be edified;'" that is, we are not to be offended at his lowliness and at his lowly asses, that is, at his preachers, who are fools according to the flesh.
(3) Yes, it is to be received with joy, as the prophet teaches more extensively in the Hebrew. For what the evangelist puts plainly, "Tell the daughter of Zion," the prophet expresses thus, "Rejoice greatly, O daughter of Zion; exult and be glad greatly, O daughter of Jerusalem; for behold, thy King cometh unto thee a righteous man and a helper, but poor, and sitting upon an ass, and upon the colt of the ass." In these words, he first uses oratory and exhorts to the greatest joy and rejoicing; because he wants to excite their affection by the greatness of the goods that are coming to them; and there is fire in his words. Then he reveals the greatness of the things and the cause of the joy and rejoicing, saying according to the dialectic: "Behold, thy King cometh unto thee a just man and a helper." All and every word is of infinite weight and emphasis, namely, since it says: 1) "Thy King," not thine enemy; 2) "cometh unto thee," of his own free will, to the unworthy and miserable; 3) "righteous," who justifies from sin, not bringing law and sin as Moses did; 4) "a helper," not a death-slayer, judge, avenger, accuser, but one who delivers from death. These are infinite and ineffable things and are somewhat indicated in the postilion.
4 After that, he refutes and sets aside with great power the hindrances and aversions when he says: Glorious joy is coming to you. But this I remember and will remember again, that thou mayest not be offended nor offended at the outward appearance of thy coming king. It is true that when you look at the lowliness and wretchedness of the coming one, he does not seem to you to be a king, but the lowest of servants; he does not seem to you to be a righteous man, but a sinner himself, despised by God; he does not seem to you to be a helper, but one who needs a helper himself, who has neither bread nor a place to live or die by. Therefore I proclaim to you:
1864 L. VII, 378-380. On the day of the birth of Christ. W. XII, 2379-2381. 1865
Your so great king comes, but he comes poor, that is, lowly and lowly, despised and miserable, not joyful, with proud splendor, not in gold and silk, but weeping, full of pain and sorrow, ragged and barefoot etc.; not with horses and chariots, but on a little ox, which, moreover, was foreign and borrowed; so he had nothing at all. Beware, therefore, with the greatest care, lest this strange and new form, which is not fit in any way either for a king or for a servant, offend you and obscure the glory of this king; of which glory I preach that it consists in your righteousness, salvation, redemption and protection against the tyrant, the devil, sin and death etc.
5 He also preaches this to us about the future of the Word and the Gospel, which is the spiritual future; as Paul says in Ephesians 2:17: "He came, proclaiming peace to those who were near and to those who were far off." Therefore we should awaken ourselves to the joy of the word in the best and most beautiful way, and recognize its powers,
which are: that it makes us part of God's kingdom, justifies us from sins, redeems us from death, even though it is very small, despised and foolish in the eyes of the flesh. However, these aversions must be refuted, and we should not be moved by the contempt and evil treatment of the Word, but rather be proud and rejoice in its triumphant and royal power, which is eternal. For Satan makes the Word very small, contemptible and ridiculous through the cross, suffering, slander, blasphemy, hatred and all the evil he stirs up; but this very thing should be the most pleasing sign to us and a sure sign that the Word makes us righteous, blessed and kings; For if Satan did not feel and know the powers of the word, he would not rage and rage with words as well as with works, that is, with lies, blasphemies, sects, as well as with violence, murder and persecution. For with other teachings he does not do such things, because he knows that in such he does not find those powers that are in God's word.
Christmas day; Isa. 9, 2-7
*On the day of the birth of Christ. )
Isa. 9, 2-7.
The people that walk in darkness have a great light, and upon them that dwell in the land of darkness it shineth brightly. Thou makest the heathen much, but makest not the joy much. But before thee shall they rejoice, as one rejoiceth in harvest; as one rejoiceth when he divideth the spoil. For thou hast broken the yoke of their burden, and the rod of their shoulder, and the staff of their driver, as in the days of Midian. For all warfare with fierceness and bloody garments shall be burned up, and consumed with fire. For unto us a child is born, unto us a son is given, whose dominion is upon his shoulder; and he is called Wonderful, Counsellor, Power, Hero, Everlasting Father, Prince of Peace; that his dominion may be great, and that there be no end of peace, upon the throne of David, and upon his kingdom; that he may establish and strengthen with judgment and righteousness from henceforth even for ever. The zeal of the LORD of hosts will do this.
1 Isaiah, full of spiritual joy, rejoices, yes, he mocks the rage and fury of the wicked and devils in the whole world, saying, "And if you become mad and foolish all you who hate us, you may be the devil.
*) Cf. Erl. A. oxp. var. ar^. VII, 379 syq. D. Red.
or men you want to see us cut off: yet our kingdom shall stand unconquerable forever, but you shall perish; for we have the King of kings, the Lord of lords. You have provided, and he is already born, you cannot resist. (For he speaks of Christ, the
1866 L. vii, 38o. 38i. On the first Sunday after the Epiphany of Christ. W. xii, 2381-W84. 1867
there should be born, as surely as if he were already born before their eyes). We have the king; the kingdom will probably be found; as he soon says: "from the chair of David" etc.
But the first reprint is from the pronoun "us". Who are these "us"? They are those who are oppressed in the world by the devil, flesh and sin, who are not only oppressed by sin and death, but also by the hatred of devils and men, because he namely Satan did not want us to be redeemed from his bondage, which is a bondage to eternal destruction.
The other emphasis is on the word natus, "born," namely, that he is of our nature, not an angel or other created being, but a man like unto us, born of a woman; for "he taketh not the angels unto himself, but the seed of Abraha unto himself," etc. This is an unspeakable dignity and joy, to have a king like unto our flesh, and a wholly perfect brother and companion, made partaker of our flesh and blood.
4 The third emphasis is on the word datus, "given," namely that he is our gift and jewel in whom we have everything; Rom. 8:32: "How should he not with him give us
give everything?" This is even greater, that we have everything with this our brother and companion.
The fourth emphasis is that he is a "son", that is, an heir and Lord of all things, here and forever. He is not a servant, like Moses, but he is one who has all things in his hand; as Paul widely impresses Rom. 8, 35, when he says: "Of whom should we be afraid? What should we not endure because we have the Son given to us. Etwan sword, hunger etc.? What does the sword want to say against the Son? What the hunger? What the death? What the hell? Summa Summarum, with this one word, Filius, "Son", both Isaiah and Paul exhaust everything, and make by the so glorious comparison that everything is nothing. Death is a ridiculous thing to him, the raging and raging of the world, the hatred of the devil, the maw of hell. All this is not a trifle, because we have been given the Son, who is infinitely better, greater, higher and stronger than all misfortune and evil. But this we have. But by what merit do we have him? Answer: By no merit, by the grace and love of God alone; for he is born to us, he is given to us. Now follow his names, which have been dealt with diligently enough in the postilion.
1.Sunday after Epiphany; Luc. 2, 41-62
*On the first Sunday after the Epiphany of Christ. )
About the boy Christ, how he was found in the temple.
Luc. 2:41-62.
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, and sought him among their friends and acquaintance. 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 astonished at his understanding, and
*) Cf. Erl. A. opp. var. arg. VII, 381D . Red.
1868 L. vn. 381-383. on the first Sunday after the Epiphany of Christ. W. xii, 2331-2386. 1869
his answer. And when they saw him, they were dismayed. And his mother said unto him, Son, why hast thou done this unto us? Behold, thy father and I have sought thee with sorrows. And he said unto them: Why have ye 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.
The most distinguished article and part of this gospel is about the greatest temptation of the spirit, which is called the abandonment of grace. And here even the Mother of God must become an example of this temptation. However, this matter is higher than can be expressed and comprehended above. Therefore let us take our thoughts from common experience, namely, how distressing it is for parents when they think for even one hour that their child is lost; how there is no comfort, peace, rest, sleep, food, drink, and nothing but death, or such a coincidence, which is even more bitter than death: what should not be found for weeping, distress, pain and fear when the child is lost for a whole night or day? Now hold all this against this mother: she has lost a son; not one of many, but one only; not a son alone (like other mothers), but her only son, who was without a father. But even this is still too little, she has lost the only begotten son of God, and who was thus a son that he had been entrusted to her faithfulness by God, than to such a mother, whom God has especially honored to entrust such a son. These circumstances make this incident and case very terrible and unspeakable. And what do you think that this was a pain, to have lost such a great and such a son, not one hour, not one night, but whole three days, that is, permanently and eternally. What could she think of here but that through her fault the Son of God was lost? and that she seemed unworthy of God the Father, that He should burden her anew with the son once entrusted to her. It would have been better that she had not become a mother than that he had been snatched away from her unawares. These are signs of a terrible anger. If now these thoughts have come to this,
that through her fault and negligence the Son was taken away, she prevented the world from being redeemed. And which sinner has been greater among men (as the conscience is the most tender thing) than the mother of God herself is here. And yet it is only a temptation of sin without sin. So if God allows and tempts, no sin becomes all sin; as you see here.
(2) This example should therefore comfort all those who think that they have lost Christ, the faith, and the grace of God, and that they have been utterly rejected and cast out by God; so that they may know that God is not angry, but that they are only being tempted. For though Christ seems to be lost, yet he is in the temple, and in that which is his Father's, that is, he takes care of us before God; of which matter enough has been said in public sermons. The rest is found in experience.
The other article is historical and to be driven by questions and reflection. First: With whom did he stay these three days in Jerusalem? For he necessarily had to stay with someone and receive sustenance. Here one can imagine that he had some relatives in Jerusalem; likewise that he had eaten with a commoner who was his host; likewise that he had been with a Levite or priest; likewise that he had been in the temple with the keepers and rulers of the temple. For who would believe that he remained in the streets or in the gates? How easy it is in a small town for a son to stay in other people's houses without his parents knowing it; how much more so in this great city!
004 Secondly, with whom was he? For he undoubtedly had some who were of the same age as him, like another boy. And how to do the boys
4870 L. VII, 383. 384. on Sunday Quinquagesimä. W. XII, 2386-2388. 4874
If Christ had not been in the habit of taking care of himself, he might have gone with his companions to another boy's house. For it must not be said that Christ did not have that which is common to other boys. For he was not a stone, but was like them; did like them, suffered without sin: played with them, walked with them, and did other childish things, like a true man and a true boy.
(5) Thirdly, how could he knowingly do this, knowing that it would grieve his mother greatly? For this is contrary to the obedience due to parents; just as the mother also reproaches him, saying, "Why have you done this to us?" But Lucas writes this as a proof that Christ was not only man, but also God, as he, if he wanted to, should not have obeyed the parents, but commanded them; so that he would not appear to be badly a man. Therefore he writes here that he went down with them and was subject to them; as if he wanted to say: In that place he was not subject to them, but was exalted above them; but afterward he submitted himself to them, and did no such thing again until the day of baptism, when he was called of his Father at Jordan.
- the third article is moral, full of examples of good works, namely: first, that he went to Jerusalem for the service of GOD and for obedience to GOD; namely, that we gladly hear GOD's word.
(7) Secondly, that he disputes, and asks, and hears, shall serve us to persevere in learning the word.
Thirdly, that one should also forget and lose one's parents for the sake of the word of God, and for the sake of the word not be troubled about the house or any other thing.
(9) Fourthly, that where we have honored the word, then we also do not despise the parents, but that each one (according to the word) is committed to his profession. For no state or order of God is abrogated by the word, but only the word is preferred.
Fifth, parents are told to care for their children, but to know that divine help is necessary to preserve and keep them and to govern them; likewise, they are told to be accustomed to endure pain on account of the children, if they are either lost or otherwise act contrary to the vow etc. Yet Mary had to go without her son and let him be lost.
*On Sunday 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. But they that went on before afflicted 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.
*) Cf. Erl. A. opp. var. ar^. VII, 384 sq. D. Red.
1872 L. VII, 384-386. On the Sunday of Reminiscere. W. XU, 2388-2390. 1873
Son of David, have mercy on me. These are words or a prayer of a faith that proves itself brave and steadfast against all obstacles of reason. For this reason Christ is pleased with such a sincere prayer, which comes from faith, and immediately proves willing, and as it were gives himself captive to his will, saying, "What wilt thou that I should do unto thee?" as if to say, Thy faith overcomes me; ask what thou wilt. This is said to us and is done so that we may learn to be impetuous, impudent, and constant in faith, petition, and perseverance; just as all other examples teach this throughout the Gospel! And especially is this blind man and beggar pictured before others as one who is especially insolent; for he does not cease from others' reproaches and threats, but continues until he receives them; and as if there were no man in the world but he and Christ, so he plugs his ears against all their cries, and hangs and perseveres in Christ's grace alone.
- "Your faith has helped you". It is a very special word, that not he himself, but the faith of that man does such a miracle. He humbled himself and filled his faith with all glory and honor because of the miracle. He himself does it, but he wants it to be seen, not as having been done by him, but by faith. True faith is such a great and delicious thing in God's eyes. For the blind man undoubtedly deserved nothing, he had done nothing to benefit Christ, so much so that he did not even recognize him. But this is his merit, that he takes hold of the grace of Christ and trusts in it, and does not worry how worthy or unworthy he is; but this is his one object, namely, that Christ is kind, pious, and merciful, like-minded toward all who so believe. Therefore Christ saith not, Thy works, thy worthiness, thy nobility, which thou hast from Abraham; nothing, nothing; but, Thy faith hath saved thee: that is, because thou believest that I can and will, therefore whatsoever thou believest be done unto thee.
*On the Sunday Reminiscere. )
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 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.
- "O woman, your faith is great" etc. This is the most important article in the gospel, that the grace given in Christ also concerns the Gentiles. Therefore, the evangelists describe this woman as having been a Gentile from Syro-Phoenicia and its borders.
*) Cf. Erl. A. opp. var. arZ. VII, 385 D. Red.
Tyri and Sidon; not from the seed of Abraha, nor from the law, nor from the merits. For the promise of Christ did not come to them, as he himself clearly says in the text: first, because he does not hear it, nor cares for it; second, because he says he was sent only to the lost sheep of Israel; third, that he would give them a
1874 L. VII. 386-388. On the Sunday of Oculi. W. XII. 2390-2392. 1875
He calls her a dog and cuts off the children's bread. This example therefore shows that the Gentiles also have hope: even though they are not circumcised, nor adorned with the law and promises of God, they come to the fellowship of Christ and the company of the kingdom.
(2) Now this faith of the woman is great and marvelous, that being a Gentile, she not only believes, but also, being assailed with so many temptations, yet overcomes them and conquers. For this was great enough, that since she cried out and called, he did not hear her, but despised her. Here innumerable hearts of men would be cast down, saying, What shall I cry? I see that I am not in grace, he does not dignify me with his grace, I am lost, I must despair, God hates me and does not want to have me blessed. This woman could also have felt such thoughts, and perhaps she has suffered and felt them according to the feeling of the flesh: but as a heroine of a most courageous disposition she casts them all out of her heart, and holds fast to the opposite, namely, that she will be in grace and be heard, and believes in hope, since there is nothing to hope for, by saying: "Even though I am a heathen and in all ways unworthy, I do not want to be a heathen, and I know that I will not be held as a heathen. This first struggle is already bitter enough.
3 The following is even more bitter: when he, while the disciples are pleading, persists, even shows that he is cutting off grace, thus separating and separating them completely from the lost sheep of Israel. Who could bear this thunderclap, this stroke and blow, even if he were a child of Israel? It is frightening to hear the cause of the grace that was cut off and the prayer that was not answered, namely, that she was not of the sheep of Israel and that Christ did not come to her nor for her sake. This is a terrible banishment, and one that is unbearable where one is not supremely strong in faith.
The third battle is the most bitter, that when she herself falls down and begs, she is not only not heard nor accepted among the sheep, but is condemned by a manifest saying and called a dog, when others are called children. To be called a dog among the children is not only to be counted among the servants, but to be cut off from the eternal inheritance of the children.
(5) But the power of faith breaks through all this, though in a few such things are seldom found. For even Christ himself marvels at this faith, so that he exclaims and says: "O woman, your faith is great" etc.; therefore she also obtains what she desired. So shall we also do.
*On Sunday Oculi. )
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?
*) Cf. Erl. A. oxx. var. sr§. VII, 967 844. D. Red.
1876 L. VII. 388-3W. On the Sunday of Oculi. W. XII, 2392-2395. 1877
out? Therefore, they will be your judges. But if I cast out devils by the fingers 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, it wanders through dry places, seeking rest, and does not find it; so it says: I will return to my house from whence I came. And when he cometh, he findeth him clothed and adorned with besomes. 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.
The miraculous work is clear in itself, namely that Christ is an enemy of the devil, because he also destroys the physical works and damages; how much more the spiritual. This is a beautiful comfort, that Christ is an enemy of this enemy of ours.
(2) When Christ therefore doeth and teacheth, there arise and are found three kinds of hearers: first, the multitude (that is, some of the pious) wonder; secondly, enviers and blasphemers, haters and persecutors, who would that these things were not taught; thirdly, tempters, who despise and are careless, like the rabble, who say that he doeth signs, he speaketh true, but he doeth and speaketh not what we would etc.In sum, those who do not care and hope that they can be saved in any other way, or that they will not be saved. Christ, on the contrary, after these despisers have been despised, only answers the other kind, that is, the enemies etc.
First, he answers with a beautiful similitude, which human reason cannot deny, that is, the kingdom divided among itself. This argument is indissoluble.
4th On the other hand he answers with an example, "By whom do they cast out your children?" That is, you cannot condemn
yours, namely, the exorcists, the devil's banners; why then do you condemn me, since I do this very thing? It is a hatred etc.
Thirdly, he answers with an allegory taken from warfare, of a strong man overcome by a stronger one. So I do not cast out the devils through the chief of the devils, because we are enemies throughout.
Now he confirms this with two reasons: first, "he who is not with me"; second, "he who does not gather with me"; that is, we are enemies, I and the devil. For he that is loathsome and scattereth is an enemy; the devil is loathsome and scattereth; ergo he is an enemy. Summa, Christ and the devil are enemies. Another speech: To be and to gather with Christ; to be and to scatter with the devil. Here great things are spoken against the highest religions and wisdoms and for the most miserable Christians. For the Christians are thought to be against Christ and to scatter all things; the wicked seem to be with Christ and to gather all things. But it is nothing, everything is different from what it appears to be. Here we will give a description of what it means to be, to gather with Christ or with the devil.
1878 L. VII, 3S0. 391. On the Sunday of Lätare. W. XII, 2394. 2395. 1879
*On Sunday Lätare. )
John 6:1-15.
After this JEsus departed over the sea at the city of Tiberias in Galilee. And great multitudes followed him, because they saw the signs which he did on them that were sick. And JEsus went up into a mountain, and sat there with his disciples. Now Easter, the feast of the Jews, was near. Then Jesus lifted up his eyes, and beholding many people coming to him, said to Philip, Where shall we buy bread, that these may eat? (This he said to tempt him, for he knew well what he was about to 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. There encamped about five thousand men. And JEsus took the loaves, and gave thanks, and gave to the disciples; and the disciples to them that were encamped; and to 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.
- this gospel also seems to be ordered for the reason that it announces that the miracle happened near the paschal feast; but mainly because in it the hunger and the fasting are indicated, so that Christ was forced to feed them etc. This thought of the ancestors may well be godly enough and not to be scolded.
- But the thing itself is this: First, that Christ shows how those who follow him will not be rich nor full (for he does not teach about the kingdom of the world), but meager, poor, and hungry (for he teaches about the kingdom of God); therefore he also deals throughout the whole chapter with the eternal food that gives eternal life, saying that all those die who do not eat this eternal food, even those who have eaten the bread of heaven; how much more those who eat food that is perishable.
- Secondly, Christ shows that men shall not die of hunger (as all Scripture testifies) if they only truly believe in him and follow him; rather, two loaves shall become a thousand, and the Rock must
*) Cf. Erl. A. opp. var. arg. VII, 390 SM- D. Red.
Give water. He wants to feed us at all times and not abandon us.
4 Thirdly (which is most comforting), that God does this, even though they do not all believe or are imperfect; since you see here that many followed him (as he himself says) for the sake of the belly: "because you ate, and were filled," he says. After this, even the apostles are weak and doubt how so many people can be fed. Nevertheless, because they cling to him with a simple heart, he does this good deed for their sake to the whole multitude; perhaps there were also some simple-minded people among the multitude. Thus God performed the greatest miracles under Moses for the sake of the less pious, and subsequently He did the same under the judges, kings and prophets; since He always honors His own, even the weak in faith, that He allows many of the godless to share in it. So even today God preserves the world and does it good for the sake of the elect. We should therefore not despair as long as he is with us, that is, as long as he speaks with us and works among us, as long as we have his word and sacrament pure and clear, even though we are weak, even though many among us are weak.
1880 L. vii, 391-393. On the day of the Annunciation. W. xii, 2395-2397. 1881
are the worst for us. The belief in belly maintenance is sufficiently dealt with in the post.
(5) The question is, Why did Christ ask the disciples and tempt them, since he knew what he was going to do? Dear, says he, what do you want to do in such distresses? For you see what a multitude there is, and we ourselves are beggars. And
They answer him well enough according to reason, namely, that one must despair, because even (as Philip speaks according to arithmetical wisdom) two hundred pennies worth of bread is nothing, since they hardly had two pennies. Thus it shall be seen what God wills to do, that is, it shall be invisible what shall soon become visible. From nothing everything shall become. This is what he wanted to show them beforehand with the question, so that they would learn to trust and believe beyond what reason could grasp.
*On the day of the Annunciation. )
Luc. 1, 26-38.
And in the sixth moon the angel Gabriel was sent by God into a city of Galilee, which is called Nazareth, unto a virgin, which was trusted unto a man, whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel came in unto her, and said, Hail, blessed art thou: the Lord is with thee, thou that givest among women. When she saw him, she was frightened by his speech and thought: What greeting is this? And the angel said unto her, Fear not, Mary: for thou hast found favor with God. Behold, thou shalt conceive in thy womb, and bear a son, and shalt call his name Jesus. He shall be called great and a son of the Most High, and God the Lord shall give him the throne of his father David; and he shall be king over the house of Jacob forever, and his kingdom shall have no end. Then said Mary unto the angel, How shall this be? for I know of no man. The angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. And behold, Elizabeth, thy friend, is also with child with a son, in her old age, and now goeth in the sixth moon, which is in cry, that she is barren. For with God no thing is impossible. And Mary said, Behold, I am the handmaid of the LORD: let it be done unto me according to thy word. And the angel departed from her.
This day is celebrated as a feast, because it is the first revelation of the coming and present Christ; and indeed it should rather have been called the conception of Christ, than the proclamation of Mary; as also the Symbolum says: Conceived by the Holy Spirit; and Joh. 1, 14: "And the Word became flesh. Summa, it is the day of the Incarnation of the Son of God. Today the most noble and main miracle of all miracles happened, that the divine and human nature were united in one person.
*) Cf. Erl. A. opp. var. arg. VII, 392 D. Red.
and the infinite God becomes a finite man. Whatever thing can be grasped in faith, in words and thoughts it is inexpressible, yes, an offence and annoyance to all the wise.
2 After this, the history is to be dealt with, namely, how an angel is sent by God with divine authority and in the highest heavenly council; who was undoubtedly accompanied by many other angels. Which glory and majesty is indeed invisibly guided; but who is he who can grasp it with thought? Then this invisible splendor of glory is kept hidden and sent to the poorest young man.
1882 L. VII. 393-395. on the day of the Annunciation. W. XII. 2397-2400. 1883
in the least place, among the most despised people of all the kings of the earth. And immediately with the rest, which Lucas paints magnificently and diligently according to all the circumstances of things.
The main place, however, is where the angel describes the Son who is to be born; where he claims with powerful words that this Son is both true man and true God. For that he is true man, he proves with the words, when he first says: "You will become pregnant", but, "in the body"; so that no one understands a spiritual conception and becoming pregnant, but the one, where a female image naturally conceives or becomes pregnant, namely, not in the mind or spirit, but in the body, that is, in that female instrument of the body, where men are used to be conceived. Secondly, when he says: "You will bear a son"; since the conception that takes place in the mind does not give birth to children from the body, or son and daughter. Is therefore the birth of a true son and a true child from the body. Third, "Thou shalt call his name Jesus," because the name is a characteristic of the person, and proves that the birth is human, after the manner of all men. Fourth, because he calls David a father, this son is a true man; for otherwise he could not be David's son. For neither an angel nor a spirit can be called the son of man etc.
(4) That he is the true God is evident first of all from the fact that it says, "He will be called the Son of God. Although this can be twisted and blasphemed by perverse people, no person in Scripture is especially called the Son of God except this one. It is true that the saints are called together and in the plural also sons of GOD, or son; as Ex. 4:23. says, "Let my son," or my people; but to none is it specially said, "Thou art my son," except to this one.
5 Secondly, because this person is given an eternal kingdom. This cannot possibly be given to one who is a mere man, because it belongs to God alone that he be a king without end. Temporally it certainly cannot be, because we see that no king can be a king for a hundred years, let alone that one should be able to be king without end, because all are mortal. But this king must be immortal and eternal; therefore he has another kingdom than this worldly one. And yet because he is a man and the son of David, he is mortal. So he becomes a wonderful king, who is both mortal and immortal. Who will rhyme this together? He therefore dies as a man and lives as God: and death is swallowed up in life, and the immortality of God swallows up the mortality of man. From this it follows that after this life there is another one left, and that this King, who is man, does this and deals with it, so that men are drawn by him from death to life. Ah! Who believes this? Who pays attention to it? Who admires it? We pass by like the dumb and the blind.
The fourth piece is the confirmation of the previous one, namely, when the virgin asks: How can a son be born from her without a man? As if she wanted to say: How can I become pregnant in the flesh without a man, as you say, since I have not yet known a man? This is said so that we know the mother is a virgin and the fruit of her womb is still a true son. Therefore, so that it would not be regarded as a sponge and empty imagination, or as a subordinated fruit, the angel explains by which husband she should become pregnant, namely, not by a man's image, but even by the Creator and Holy Spirit, who created everything from nothing and makes it constantly alive. He who makes everything from nothing can also create a son from the virgin's womb, that is, conceive from the Holy Spirit and become pregnant.
1884 L. VII, 395-397: The Passion of Our Lord Christ. W. XII, 2499. 1885
*The passion of our Lord Christ. )
According to John.
John 18:1-38.
When JEsus had spoken these things, he went out with his disciples over the brook Kidron; there was a garden, into which JEsus and his disciples went. Judas also, who betrayed him, knew the place; for JEsus often met there with his disciples. When Judas had taken the multitude, and the officers of the chief priests and Pharisees, he came thither with torches and lamps, and with weapons. When Jesus therefore knew all that he should meet with, he went out, and said unto them: Whom seek ye? They answered him, JEsum of Nazareth. JEsus saith unto them: It is I. And Judas also, which betrayed him, stood with them. When therefore JEsus said unto them: I am he, they drew back, and fell to the ground. Then asked he them again, Whom seek ye? And they said: JEsum of Nazareth. JEsus answered: I have told you that I am he. If then ye seek me, let these go. That the word might be fulfilled which he said, I have lost none of those whom thou gavest me. Then Simon Peter had a sword, and drew it, and smote the servant of the high priest, and cut off his right ear: and the servant's name was Malchus. Then said JEsus unto Petro, Put up thy sword into the sheath. Shall I not drink the cup which my father hath given me? And the multitude, and the chief captain, and the servants of the Jews, took JEsum, and bound him, and brought him first unto Annas, which was Caiphas' brother in law, which was the high priest of the year. It was Caiphas who advised the Jews that it was good for a man to be put to death for the people. Simon Peter followed Jesus, and another disciple. The same disciple was known to the high priest, and went with Jesus into the high priest's palace. Peter stood outside the door. Then the other disciple, which was known unto the high priest, went out, and spake unto the doorkeeper, and brought Peter in. Then said the maid, the doorkeeper, unto Peter, Art not thou also this man's disciple? He said: I am not. And the servants and menservants stood by, having made a fire of cabbage; for it was cold, and they were warming themselves. And Peter stood with them, and warmed himself. But the high priest asked JEsum about his disciples and about his teaching. Jesus answered him, "I have spoken freely before the world. I have always taught in the synagogue and in the temple, where all the Jews come together, and have spoken nothing in secret. Why do you ask me this? Ask those who have heard what I have said to them. Behold, they know what I have said. And as he spake these things, the servant gave Jesus a blow on the cheek to one of them that stood by, saying, Answerest thou the high priest thus? And Jesus answered, If I have spoken evil, let it be proved that it is evil: but if I have spoken right, why hast thou smote me? And Annas sent him bound unto Caiphas the high priest. And Simon Peter stood and warmed himself. Then said they unto him, Art not thou one of his disciples? But he denied it, saying: I am not. One of the servants of the high priest, a friend of the one whose ear Peter had cut off, said, Did I not see you in the garden with him? Then Peter denied again, and straightway the cock crowed. Then they led Jesus away from Caiphas to the judgment house. And it was early. And they went not into the judgment house, lest they should be defiled, and eat the passover. Then Pilate went out to them, and said, What accusation bring ye against this man? They answered and said unto him, If this man were not an offender, we would not have delivered him unto thee. Then said Pilate unto them, Take him therefore, and judge him according to your law. Then said the Jews unto him, We may kill no man. That the word of Jesus might be fulfilled, which he spake, saying, What death he should die. Then Pilate went again into the judgment house, and called JEsu, and said unto him, Art thou the King of the Jews? JEsus answered, Speakest thou this of thyself, or did others tell thee of me? Pilate answered, Am I a Jew? Thy people and the chief priests delivered thee unto me: what hast thou done? Jesus answered, "My kingdom is not of this world. If my kingdom were of this world, my servants would be on the street.
*) Cf. Erl. A. OM. var. VII, 395D . Red.
1886 L. VII. 397-3S9. On the Sunday of Quasimodogeniti. W. XII, 2400-2402. 1887
fight, that I should not be delivered unto the Jews: but now is my kingdom not from hence. Pilate therefore said unto him, Art thou yet a king? Jesus answered, "You said it, I am a king. I was born for this purpose, and came into the world, that I should bear witness to the truth. He that is of the truth heareth my voice. Pilate said to him, "What is truth?
First. This is how history is to be read in its entirety before the people, so that it may be grasped and retained.
Secondly, the history is to be divided into six parts, which are: of the supper; of the garden; of Caipha; of Pilato; of the cross; of the tomb.
- proceeding to the first part, that is, to the Lord's Supper, it must be said in advance, before each is properly treated, that the passion of Christ is to be distinguished from the sufferings of other saints; and this must be diligently impressed upon the hearts of the people. First, that the history may be grasped and retained, and beware of disgust etc.; but it is to be performed daily, and remembered according to all the circumstances of the person, the time, the place, the enemies, the nature and magnitude of the punishments, as much as can be done. But, this must be touched only lately on such days; for to say all would be a matter of infinite labor. First, what kind and how great the person is who suffers; second, in what kind of inconvenient place and city, where such a thing should not have happened; third, at what kind of inconvenient time, namely, at the most holy time, in which all nations are present.
Fourthly, how shameful the enemy is, which is the people of God, to whom Christ was promised; fifthly, how many, various and severe the punishment has been, which has been inflicted, not on property and honor, but even on the body and soul. These things, I say, cannot all be explained on this or that day, nor thus expounded and crossed out, but only touched upon above and brought in where the place suffers.
- secondly, that this history is about the suffering he took on for us: not for himself, not because of his guilt, but only to show his obedience and patience towards the Father. In these two pieces it is enough where they are driven in these days.
(5) The remaining three, namely, first, the use, that is, faith, which takes hold of this suffering of Christ, done for us; secondly, the fruit, that is, love, which impels the works that are like the works of Christ; thirdly, the probation, that is, the cross, which suffers the like of which Christ suffered: these, I say, are only to be touched upon and postponed to another time. But they are only hinted at here, so that the whole transaction may be imagined in the mind.
*On the Sunday Quasimodogeniti. )
John 20:19-23.
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.
*) Cf. Erl. A. opp. var. arg. VII, 399 8^. D. Red.
1888 VII, 399-401. on the Sunday of Quasimodogeniti. W. XII, 2402-2404. 1889
(1) In these words there are three things to notice. The first is: the divine institution, namely, that God Himself lets Himself down, and decrees with a divine prestige that the forgiveness of a man shall be God's forgiveness Himself; so that whoever hears a man absolving sins shall be sure that he is absolved by God Himself in heaven. And this institution is the power and strength of the keys; for what would it be to absolve or bind a man if such were done foolhardily and according to human conceit and arbitrariness, without God's command or institution? But since God thus orders and commands to absolve or to forgive, and to bind or to retain, the forgiveness and retention does not depend on the work or the deed, but on the one who orders and establishes it, namely, God, whether the one who receives it is worthy or not; just as baptism is valid, whether a worthy or unworthy person receives it, because it is an order of God, but not an arbitrariness, conceit, or work of a man.
(2) The other to be noted here is: the ordered or appointed thing, namely, the forgiveness and retention of sins. And this also is to be diligently noted, because he clearly says, "Whom ye shall sin," etc. because namely, it deals with the sins which are to be either remitted or retained. He does not say, To whom ye will give laws; neither does he say, To whom ye will bind their goods and chattels, bodies and hearts, with laws; but thus he says, "To whom ye will give sins," sins, sins, I say; hearest thou not? sins I say. But what is sin? For it is, as Augustine says, that which is done, spoken and thought against God's law, not against the invented statutes of men. Therefore, sins are seen here, sins, I say, against God's law; but not those which are invented by the statutes of men, that is, sins are seen so that one sins against God.
3 It is therefore an appalling abomination of the pope that he has forcibly drawn these and similar passages to the power of making laws of his own; since Christ
gives power to remit sin, namely, that which is done against God's law. The greatness of this frightful corruption cannot be sufficiently expressed nor reflected upon, that since Christ ordained the office of the keys for the relief of pious consciences, when they have sinned, they turn such to the oppression of pious consciences. O a wrath and fury of God! O a malice of the devil! Christ absolves the wicked from sins committed against God by this institution; and the papacy overflows the pious with sins by perverse laws. Therefore, these two things, namely, the institution itself and the thing that has been instituted, are to be diligently considered and opposed to the tyranny of Antichrist. For what can be more against Christ than that they namely, the papists interpret that which he ordained for the forgiveness of sins in such a way that sin is increased? On the contrary, where Christ commands that sins be retained, namely, those committed by the impenitent and hardened against God, they absolve and remit them, because they do not punish such, but rejoice in them, and live most insolently and unbound in all kinds of pride, avarice, lust, murder, blasphemy and denial of the truth. But who will say this sufficiently?
The third to be noted here concerns the persons to whom this appointment is made and to whom this thing is to be done, which are indicated by God's word, for it says, "To whom ye sin," etc.; as if to say, I do not give you a dominion, but a service, because I do not entrust to you kings, kingdoms, goods, glories, but sin and sinners. "Whom ye remit sin," etc., that is, If sinners ask that their sins may be remitted unto them, ye shall have power here to remit them; but if they ask not and will not, ye shall have power here to retain, not goods, not kingdoms, not glories, but sins; because I will that ye should be ministers of the kingdom of heaven, not of the kingdom of the earth. Let your work therefore be with sinners and transgressors, whether they be husband or wife,
1890 vn, 401-403. on Sunday Misericordias Domini. W. xii, 2404-2407. 1891
Lord or servant. Only the sins I hand over to you, except this nothing.
(5) And this third part is glorious for the poor and miserable sinners, that they may know that they and their sins are the final cause of this appointment and of this thing appointed; for Christ hath not ordained this thing for the servants themselves, who have no need of it, much less that they should reign; but for the sinners' sakes, that such should have comfort in "this appointment. And though the ministers, inasmuch as they are men, have need of it also, as sinners: yet because the minister neither looseth nor bindeth himself in this appointment, it is clear that this appointment of Christ belongeth not to the power and tyranny of them that bind or loose, but that it belongeth to them that shall be bound and loosed. And the honor of this institution is purely identical.
lich, because it only concerns the sufferers or patients, that is, the sinners. So he says: "Whom you sin" etc. Therefore, where the pope, or any other minister, uses this institution outside of sins, so as to bind or loose, he is entirely the Antichrist; because nothing civil or worldly, not temporal or corporeal, is here given to him to govern, bind and loose, but only that which is spiritual, heavenly and eternal; Such things are not possessions and goods and glories, but sins committed against the eternal God, for the remission of which heaven is given, but not the kingdoms of this world, and for the keeping of which hellish fire is given, but not the gallows or any other civil punishment. These things are to be distinguished and treated diligently and in the best way according to the dialectic.
*On the Sunday Misericordias Domini. )
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 flock and One shepherd.
He distinguishes three kinds of shepherds: first, the good shepherd; second, the hireling; third, the wolf. He thus describes a good shepherd, then the hireling, and finally the wolf.
- first, the good shepherd is the one who owns the sheep: this one feeds, that is, he takes care of the sheep and protects them until death. These are three duties of a good shepherd: to feed, to protect, to care, that is, to help, to heal, to seek, to anoint, to cherish, to carry etc. This shepherd is followed by all righteous preachers, for the sheep are also their own as their limbs in Christ.
*) Cf. Erl. A. opp.. var. VII, 402 sqq. D. Red.
3 Secondly, a hireling seeks what is his: wealth, honor, favor. Though he feeds and teaches the doctrine rightly, he does not defend the sheep against the wolves, but leaves them and does not care for them. And here he actually speaks against the whole synagogue or Pharisees, who wanted to be shepherds, and he deals with it, that we, leaving all other shepherds, recognize him alone as the shepherd, that we do not follow different and many masters, but one shall be our shepherd, one shall be our master, one shall be our Lord; and all shall be drawn to him alone, so that also the teachers of the law shall listen and give place to him. For this
1892 L. VII, 403-405. On the Sunday Jubilate. W. XII, 2407. 2408. 1893
The Law and the priesthood of Levi served God as hirelings for the sake of the land of Canaan, so they were grazing for the reward. And this is the place which teaches that everything which has not been, which is not, and which will not be, must give way to Christ, because the Father has put all things under his hands and gathered them together in him, so that he alone may be all in all until that day.
Thirdly, the wolves are those who destroy the church, namely, the tyrants who do it by force, and the heretics who do it by cunning. Here the wolf must be described.
5 After this, the words of Christ are to be diligently considered, as: "I", that is, no other is shepherd; all things belong to me. Likewise, "the shepherd," that is, I am not a wolf; I am not fearful to good consciences and sinners, but I am a shepherd, protector, provider. Likewise, a "good" one, that is, a loving, gracious, tolerant, bearing, not an unkind, cruel one. I am kind, before me no one must be afraid; but only come to me, let me help you.
fen. I am not a driver like the law; I am not a judge like the law; I am not a tormentor like the law. Summa, I am the sweetest salvation and comfort of the afflicted. Item: "I know my sheep." Here should be a new speech. For the twofold and interrelated knowledge is to be described: Christ knows us, but in the spirit, so that he rather seems to know nothing about us and to have forgotten us. So he lets us be plagued by the power of the tyrants and cunning of the devils. It is therefore a great thing to know that we are known by Christ. We recognize Christ, but in faith, because he does not appear to be Christ, but our devil, if we follow appearances. For thus also the Father knew Christ, that is, he made him to act and to tract as the most unknown: but in the spirit he took him to be the most known; so that he made him heir over all. Christ again knows the Father, that is, he does not doubt the Father, although he proves himself to be an unknown one etc.
*On the Sunday Jubilate. )
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 saith concerning a little one? we know not what he saith. Then Jesus perceived that they were about to ask him, and said unto them: Of this ye ask 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 rejoice. But ye shall be sorrowful: but your sorrow shall be turned into joy. When a woman gives birth, she is sad, because her hour has come. But when she has borne the child, she no longer thinks of sorrow for the joy that 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.
The main point of this gospel is that Christians must mourn and weep for a time, but rejoice for eternity;
*) Cf. Erl.A. opp. var. arg. VII, 404 sqq. D.Red.
on the contrary, that the world be given joy, here temporally, but that it must mourn and weep forever. Choose, therefore, which of the two you desire: whether you will suffer little here, and there, for eternity
1894 L. vii, 405-407. on Sunday Jubilate^ W. xii. 2408-2411. 1895
or whether you want to rejoice a little here and be tormented for eternity there. There will be no middle here; as he says elsewhere, "Woe to you who have your consolation here," etc.; and, "Blessed are they that weep and mourn." This is the dialectic, and Christ eliminates it by saying that this is a small thing, that the apostles weep temporally; as also Paul says 2 Cor. 4:17, that our affliction is temporal and light; so on the contrary it will be a great thing, that is, an eternal thing, that they will rejoice. And just as on the other hand it is a small thing that they rejoice, so also in the opposite it will be a great and eternal thing that they will mourn.
- here this small one can be crossed out from both sides by all circumstances, namely, in view of the time, the size, the nature, the relation, the place etc. First, in respect of time. For the pious suffer a short time, some barely a day, a year, as those who are killed; some quite a few years. Second, likewise in respect of greatness. There some are deprived of life; others are deprived of their possessions, others of their honors, and others of other goods of this life. Third, likewise in respect of condition. Some are afflicted by enemies, some by friends, sons, brothers, disciples. Fourthly, likewise in respect of proportion, because in respect of the misfortune which others suffer, there is nothing (for it is not even a little thing) which the pious suffer. For there are found those who are afflicted with diseases, evil names, and other misfortunes; even according to merit, as, the thieves, murderers, robbers. Fifth, likewise in respect of place, that it is better and happier to suffer only with the godly, and in the company of the pious, than among the wicked.
(3) On the contrary, the joy of the wicked is little and small: first, in respect of time, because it is short. Some triumph against the pious scarcely a day and a year; but let them also triumph throughout their whole life: what then is this
Life? Secondly, in regard to greatness. Even they themselves namely, the wicked do not obtain good, honor, health, as they seek; yea, they are troubled with miserable cares, counsel, and anxiety in their pursuits, and have more trouble and sorrow in doing evil than the pious in suffering evil; as it is written (Isa. 48:22), "The wicked have no peace"; and the wicked always torments himself how he may harm, and yet ruins himself. Thirdly, with regard to the nature. For they themselves namely, the wicked also make themselves odious to all the righteous, and their triumph is not lacking in envy. As Aesop's fable teaches that the cocks themselves also bite one another; so also the world itself is not at peace among itself, but is restless and rages against one another with all fury, being proud and opposed to one another in the application of things, envying, harming; while the pious rejoice with a good conscience in their affliction. Fourth, in respect of proportion: since in respect of the good that others, especially the pious, have, their triumph is nothing but the saddest dream and the emptiest imagination and delusion. To these extensions he adds the example of the woman giving birth.
4 But it is especially to be noted that here he describes the sadness and joy of the pious, that they do not see Christ, and that they see Christ. Seeing, that is, the knowledge of Christ rejoices, the loss of Christ makes sad; just as the evangelist says: The disciples rejoiced when they saw the Lord. Therefore strive to know Christ rightly, and you will be glad; but if you are sad, know that you have lost Christ. But do not despair: it is a small thing that you do not see; he will appear again, and then you will not remember your pressure and misery. As a woman seeth not a man to be born, or life; but when a man is born, she seeth not death etc.
1896 L. vii, 407. 408. On Sunday Cantate. W. xii, 2412. 2413. 1897
*On Sunday Cantate. )
John 16:5-15.
But now I go unto him that sent me: and none of you asked me, Whither goest thou? but because I spake these things unto you, your heart was 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 whatsoever 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.
- Christ speaks to the disciples out of great emotion, because he sees that they are so sad because of his departure; as if he wanted to say: You hear that I will go away from you and leave you. This grieves you indeed, so that you do not worry because of sadness where I am going; because you think that where I am going, whatever it may be, is rather to be despised than that I should leave you; but you are mistaken, and do not know what good is to be found in my going away. For after my departure and departure the greatest salvation will be given you, because the Comforter will come, who, if I stay, will not come nor can come. But here you may ask: What will he do when he comes, since you are absent and we are abandoned by you as wretches? I answer, He will set up a new kingdom for me over the whole world, because he will subdue the whole world to me and to you, not by rights and weapons, but by word. For he shall not fight with the sword, but shall subdue them with the word.
*) Cf. Erl. A. opp. var. arg. VII, 407 sq. D. Red.
that is, by the word he will condemn them and make them guilty and thus humiliated subject to me, so that my kingdom will be exalted above all kingdoms etc. And here is the clear difference of the kingdom of Christ and the world, in the word:
- "He will punish," which is well to be remembered. But he will punish three things: first, for sin, that is, that all are sinners apart from Christ; second, for righteousness, that is, that all are justified through faith alone in Christ alone, who suffered and was raised from the dead; third, for judgment, that is, that all are condemned who condemn this doctrine. Because the world holds above these three things which are against the first tablet, namely: 1) it does not want all that it does to be sin; 2) it does not want faith alone to be righteousness, but good works also to be something etc.; 3) it does not want to suffer the doctrine of these two articles, but condemns and persecutes them. So these three pieces are to be done: 1) sin is to be revealed; 2) righteousness is to be shown; 3) it is to be taught that the cross must be endured with patience.
1898 L. vn, 408-41". On the day of the Lord's ascension. W. xii, 2413-2415. 1899
*On the day of the Ascension of the Lord. )
Marc. 16, 14-20.
Last of all, when they 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. But 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.
First, the history of the last chapter of Luke, the first chapter of the Acts of the Apostles, and the last chapter of Marci shall be told and explained in a simple way; how he was taken up bodily, with the lightest, most nimble body, and which could appear at will. With which example he shows us what kind of bodies we will have, namely, the lightest, most nimble, and those that can be hidden, carried, appear where and how it pleases.
(2) After the history, which is as it were the image and figure, the thing itself, or the true ascension, that is, the spiritual kingdom of Christ, is to be mentioned. For the fact that he is taken up from the earth into heaven and rides on the cloud means that his kingdom above the clouds, that is, the heavenly kingdom, is spiritual, eternal, invisible, until it is revealed. And here one or more scriptural passages are to be cited, which serve this cause, either that from Ps. 110, 1.: "Sit thou at my right hand," which Marcus touches upon in today's Gospel; or that from Ps. 68, 19.: "Thou hast ascended on high, and hast led captivity captive," etc., which Paul adduces in today's epistle (Eph. 4:10.); or that from Ps. 8:6, 7: "Thou hast made Him Lord with glory," etc. which Peter adduces Acts 2. 2. each of these three passages will give the
*) Cf. Erl. A. opp. var. arA. VII, 468 8<4<4. ed.
Power or the matter of the ascension, namely, that Christ was made Lord over all things, and especially over death, sin, law, for His own sake. For he that is Lord of all is Lord also of death, sin, life, righteousness.
But now let us leave the others and take the one before us that Paul deals with from Ps 68:19: "You have ascended on high" etc. Here all the words are to be especially considered. 1) "Thou art ascended." This indicates that he was not taken up alone, as Enoch, Elijah, or as we shall be taken up in the future; but that he ascended as a Lord in his own power, because this very Psalm speaks continually, and more than once makes him God and Lord. 2) "On high." This indicates the difference of his kingdom from other kingdoms which are below on earth. He alone ascended on high, that he alone might reign there. Therefore the kingdom of faith is where Our King sits above the clouds on high. But He is not idle there, nor does He reign for Himself. Yes, thirdly, "He has led captivity captive." This is the most beautiful and lovely description of the kingdom of Christ, namely, that he is a captor of prisons. This is his office and work, namely, that he is an overcomer to those who believe in him, and as a captor he is a prisoner of the prisons.
1900 L. vii, 4io-4i2. On the Sunday Exaudi. W. xii, 2415-2417. 1901
He leads the prison captive, that is, sin, law, death, so that they can no longer take us captive. He is therefore the death of death, the sin of sins, the law of the law, the poison of the poison; that is, he destroys the works of the devil, the power of the law, the terror of death, the right of sin, the power of the devil, until he finally beheads these prisoners at the last judgment and inflicts the final punishment.
- each of these pieces can be extended by pleasant contrasts of captivities and liberties, namely: as we have been captives and servants of sin, that we had to do what sin wanted: so now sin is our captive and servant, and has to do what we want according to god, which by its temptation and temptation drives us to the
To pray, to believe and to act on God's word. And if sin did not plague us in this way, faith would grow cold, prayer would be lukewarm, the word would be driven drowsily. Therefore, this prisoner, by his wickedness, forces us to hate him all the more and finally to win. Just as a captured murderer or highwayman, by his stubbornness, provokes the judge more to zeal for righteousness: so sin provokes us to its own harm and to our benefit, because it drives to faith and prayer, and to the hatred of sin, and to the love of righteousness. So also the imprisoned death forces us by its terror and impetuous sadness to faith and invocation, until we become strong and despisers of its sadness, which is its highest evil etc. So also from the law and the devil etc.
*On Sunday Exaudi. )
John 15:26 to 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.
- there are two offices of the Holy Spirit: the first is to comfort and establish the hearts or consciences against God, that we may be sure that God is favorable to us and that we please Him, after all previous sins have been forgiven, and our imperfections or daily cases and faults tolerated; and all this for the sake of Christ the Mediator; so that we may be sure that God is not angry with us, but is gracious to us. No reason, law, counsel, or work can accomplish this work of the Holy Spirit, but to Him alone belongs this honor, that He is a Comforter.
*) Cf. Erl. A. opp. var. arg. VII, 411 D. Red.
The other ministry is to make bold, brave, hearty, and impel to confess, teach, and preach Christ from without against the world and its ruler; that is, to lift up hearts against men and all the wrath of the devil. Just as the first edification is done before God, against His wrath and the law: so this edification is done before the world, against its wrath and wisdom. And the latter fortitude naturally follows the former: since the Holy Spirit has made you sure of the grace and favor of God, he also soon concludes: "Why are you afraid of a man? If God is for you, who can be against you? Be
1902 L. vii, 412-414. ayr Sundays Trinitatis. W. xii. 2417. 2418. 1903
Be bold and be courageous. If you have overcome God's wrath, how much more will you overcome the wrath of men; as the angel said to Jacob in the first book of Moses.
From the truth.
He calls him the "spirit of truth" because of the opposition to all lying spirits: because the things he teaches and comforts with, seem to be more than ten times lies to the whole world, yes, also to our flesh and our weakness. He calls him a spirit of truth, as if he wanted to say: Do not let the world annoy you with all its wisdom, power and quantity; do not let your weakness annoy you, as if the spirit, the same comforter, deceives you; everything will seem false to them and to you, but he will not deceive; stand firm, and you will see that he is true in his comfort.
This is what I have told you.
There are two aversions against these two gifts of the Spirit. Against the comfort is that the world will condemn them as servants of the devil and enemies of God, who do not have a reconciled and gracious God, but who blaspheme God, and are worthy to be banished and excluded from the people of God and from the church. Here, the admonition of Christ is certainly needed.
because the wicked boast of the name of the church, lest we throw away the comfort of the Holy Spirit and admit that we are children of wrath, as they judge and cry. Against the testimony or courage to preach, they use force and the sword. Here again the reminder is necessary, so that we do not think as if we are abandoned or hated by God, because we are strangled, suffer etc., but they triumph and win. Both sorrows are heavy, namely, both being condemned in doctrine as an enemy of God; and being killed in the body as an enemy of the church and of the human race. It is therefore necessary to believe the comfort of the Holy Spirit, and to hold to the admonition of Christ, who approves of this comfort etc.
Of the nature of the Holy Spirit.
(5) Here is to be touched upon above and recently (if it is arbitrary), because it cannot be dealt with perfectly in one speech, namely, how the Holy Spirit proceeds from the Father and the Son; because this, that he proceeds from the Father, means that he is the same with the Father from eternity; yet, that not the Father proceeds from him, but he has the same being from the Father. But that he is sent by the Son indicates that he himself also proceeds from the Son, because the Son does not come from the Spirit, but the Spirit from the Son etc.
*On the Sunday of Trinity. )
John 3:1-13.
Now there was a man among the Pharisees, named Nicodemus, a ruler among the Jews; who came to Jesus 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
*) Cf. Erl. A. oxx. var. VII, 413 SHH. D. Red.
1904 L vii, 414-416. on the Sunday of Trinity. W. xn, 2418-2421. 1905
must be born anew. The wind blows where it wills, and thou hearest the sound thereof; but thou knowest not whence it cometh, nor whither it goeth. 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.
First, for the sake of the feast, the article of the Trinity is to be dealt with, to preserve the faith in the church, as this is the cause of this feast. And this article is to be treated badly and simple after the pieces of the symbolum, where it is said: I believe in God etc. And in the Lord Jesus etc. And in the Holy Spirit etc. But faith is a service that belongs to God alone, and to no creature. Here disputing does not take place, but one must believe in simplicity, because it is said: I believe; but not: I think or disputire.
- secondly, the gospel is to be spoken of (if it is necessary in this day), since it speaks of justification, and teaches that true righteousness, which is valid before God, is not from the law and works, but from the new birth. This doctrine is so high and so foreign to reason that even Nicodemus, who was a teacher of the law in Israel, has not only not done it, but does not even understand it; but murmurs against it, as against an impossible thing. "How," saith he, "can this be?" To become righteous is therefore not to work, but to be born. But a worker is not born, but rather begets the works. But here in justification is a pure suffering, because God alone works in us the faith through which He begets us. Therefore Peter calls us quasimodogenitos, as those who are born again; but the birth is spiritual, where the idea of male and female is to be excluded, namely, of water and the Spirit. This is another marriage, since out of water and spirit are begotten children of God. Here is not a spiritual or allegorical water to invent, as Münzer has done, who here called the water the tribulations, so that he could deny baptism.
and lead the hearts away from the visible signs of God to his own thoughts. Since God wants to teach us by visible signs and bodily voice, so that we would be sure of His will and would not need to wander around with our devotions and self-chosen religions. Let it therefore be understood that a true water is to be understood here. And that it may be distinguished from other true waters, which are without word, it is added, "and spirit"; that we may know that baptism is a birthing to the kingdom of God, where by water, not as by water alone, but as it is joined with the spirit, and which works with it, the children of the kingdom of heaven are born.
- And this doctrine of faith is glorious and a great comfort to the consciences, that the oral word, being joined to the water, begets children of God: for the Spirit cannot be joined to the water, except by the word of man, which is given by Christ. For where the oral word of men is not with the water, nor Christ's command, who could know where the Spirit would be, or what water would be the baptism? It is therefore necessary that not only the water be visible, but also that means by which the invisible Spirit, who works with the water and in the water, may be known. This means is the commandment given by Christ (Marc. 16, 16.): "Go, baptize in the name of the Father and of the Son" and so on. Here everything can be taught that belongs to the honor of baptism. Similarly, all works can be taught against, which, since they do not teach regeneration, are contrary to baptism, if they ascribe regeneration to themselves. Therefore all teachers of works are nothing but Nicodemi, not even Nicodemi, but more vain than Nicodemi.
1906 L . vn, 4i6. 4i7. By Nicodemus. W. xii, 2422-2425. 1907
Short content of the gospel Joh. 3. by Nicodemus.
The main content of this gospel instructs us about true righteousness, that is, how to become children of God, obtain forgiveness of sins and eternal life. The most distinguished conclusion of the Savior is: "Unless one is born from above, he cannot enter the kingdom of God." Thus, by requiring a new birth, Jesus completely rejects the old birth in regard to the eternal life to be attained. Why is this? The first birth is sinful, cursed, deadly, miserable because of sin; but the other birth is holy, blessed and eternal. The first birth, however, also has its advantages, righteousness in civil works, reason and all kinds of temporal rewards of this life. But all these advantages contribute nothing to eternal life. In the present life they are useful and necessary, but no man can see the kingdom of God unless he is born again.
But how is man born again? Answer: "of water and the Spirit. Notice that the Savior prefixes the water. For it is the first thing our eyes see in this work. But what does water contribute to a new birth, especially to one that works forgiveness of sins, that gives true righteousness and eternal life? The water washes only the body. But these are highly spiritual gifts, which do not wash away the outer skin, but purify the heart and change the whole mind.
Know, therefore, first of all, that God Himself has ordained water; therefore, it need not be despised or abolished. God is a mighty God who can raise up children even from stones. And so He can also wash and purify through water, not our body and skin alone, but the spirit itself and the heart. On the other hand, he has not only ordained water, but also the spirit, which he will not give without water. In this connection, the elementary visible water is now
to a spiritual bath. A damp and cold element becomes a fire of the Holy Spirit, whereby the old evil nature is burned out, as it were, and a new one is awakened, brought forth and strengthened in its place. Therefore Paul calls it a bath of rebirth and renewal of the Holy Spirit. Although the first natural birth serves for bodily life, is adorned with civic virtues, limited by worldly laws, kept in order by good discipline, so that the civic society arises from it, which is also God's work and which He wants to be preserved, it nevertheless contributes as much as nothing to eternal life, which God has promised to the righteous in His law. For nature is polluted and corrupted by original sin. And even if it can be accustomed to virtue, it is still far from being righteous. It remains vicious and under the judgment of death, which sin entailed. Therefore, after this physical and sinful birth, we must be born again, not through our mortal parents, but through the Holy Spirit, through the eternal God. The means for this is water or baptism, as the sign of grace that God has ordained, so that we may be convinced of His gracious and good will, that through the blood of Christ all our stains of sin may be washed away.
(4) This is a wonderful doctrine, but it must be grasped by faith. For as it cannot be understood whence the wind cometh, nor how far it goeth, but the sound thereof is only heard: so also this new birth cannot be apprehended by any other means than by the word.
Comparison between the natural wind and the Holy Spirit.
(5) As the wind is something free, not bound to any place, person or time, so is the Holy Spirit. Just as the wind moves, drives, refreshes, and permeates everything, so it is also with the effects of the Holy Spirit.
1908 L. vii, E 4i9. On the other Sunday after Trinity. W. xii, 2425. 2426. 1909
*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 go now 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 which thou hast commanded is done; 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.
The likeness is in itself bad and small, therefore it is to be extended and deleted according to the art of speech. First, he calls this teaching of his "supper," namely, the gospel, because it will be the last teaching in the world and no new one is to be expected. Whoever despises and misses it will not be able to be saved. After this, the Lord's Supper is for those who are weary, hungry, and thirsty from the labor and heat they have endured throughout the day, and desire a good supper and repletion, that they may sleep and rest comfortably; that is, for those who have labored under sin, law, and fear of death, and have striven to find righteousness, and yet cannot.
Secondly, he calls it "large," since it is certainly quite large according to all kinds of size. For size, as the mathematicians teach, is found in length, breadth, and thickness long, broad, thick. The length is that this supper lasts without interruption until the end of the world, since the gospel always remains and is taught. The breadth is that the gospel is spread throughout the whole world: "Their sound has gone out into all the earth"; item (Marc. 16, 15.): "Go into all the earth." The depth
*) Cf. Erl. A. opp. var. arg. VII, 418 sqq. D. Red.
or thickness is itself the power and strength of this supper or the power of the gospel, which is Christ himself, namely, the food of infinite power. For this reason, everything is great. The length is infinite, the width is infinite, the depth and thickness is infinite. In addition, the author, or the one who makes this supper, is also infinite, namely, God Himself or Christ, and, which is the greatest, He who in infinite love and kindness grants everything to all. Likewise, the servants are great, since the angels and all creatures also serve the Gospel. Likewise, the intentions and effects are also great, since we eat to the end that we may live forever, free from eternal death, eternal sin, eternal law etc. So this supper is very great in all respects.
3 Now fie on you, our original sin, the grievous obstinate blindness, that all this is despised. If a lowly citizen made a free supper, either for an hour or of three dishes, or just to satisfy the bodily hunger and thirst for a day, the whole world would certainly come (if it could be present), even many of the rich: but to this supper no one comes, even if he is invited, yes, hardly a few come compelled and driven. But what is the comparison of this miserable and cur-
1910 L. VII, 419-421. On the Fourth Sunday after Trinity. W. XU, 2426-2428. 1911
What is the difference between this eternal, infinite, most blessed supper, which hardly lasts a moment, and the eternal, infinite, most blessed supper? O our terrible blindness and dullness!
- follows: "And invited many to it." This actually refers to the people of Israel, to whom Christ was promised, and who were invited by many prophets to Christ, who was to come, as to the future supper. And just at the hour of the supper he sent his servant, John the Baptist, to say to those invited, "Come, all is ready." But they despised him, but under a great pretense, namely, that they were waiting for a completely carnal kingdom of the Messiah) Therefore they think it is worthwhile that they rather serve the plows, oxen and women, that is, seek the worldly things from their Messiah. And this is what several of the people did, namely, the princes and nobles, the priests and the rich. For the princes were occupied in the care of the oxen, that is, in the government of the state of Moses. For the rulers are called oxen, Ps. 22:13: "Fat oxen have compassed me about." The priests were engaged in agriculture; since the harvest indicates the ministry of the Word, as Christ says, He will send laborers into His harvest. The spouses were the rich, who, with Christ, had the
They were looking for their household. Summa, with the future Christ each one sought his own: the priests their righteousness, the princes and rulers their majesty and dignity, the rich their wealth and glory. Therefore they do not hear Christ, nor his servant.
For this reason John the Baptist was sent only to the least of Israel. For this supper belonged only to those who were oppressed and miserable among this people; as Christ also says elsewhere (Matth. 11, 5.): "To the poor the gospel is preached." And here: "Go forth soon into the streets and gazes of the city; and bring in the poor, the weak, the blind, and the lame." Finally, so comes the King Christ Himself, poor and righteous; so says Paul 1 Cor. 1:26, 27: Not many noble, rich, powerful etc.; but the foolish, weak, and base, God has chosen.
6th Now when these are thus invited, and the supper is not yet perfect, the servant is sent out of the city into the highways, that is, to the Gentiles who were without law, who are also thus invited themselves, and the people of the Jews are condemned that they should not taste the supper. This threat is terrible enough, yet it is fulfilled; as we see before our eyes.
*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 the same thing: "May a blind man guide 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 why do you see a mote in your brother's eye, and do not see the beam in your own eye? Or how can you say to your brother, "Be still, brother, I will take 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.
*) Cf. Erl. A. oxx. var. ar^. VII, 420 "M- D. Red.
1912 L. VII, 421. 422. on the fourth Sunday after Trinity. W. XII, 2428-2431. 1913
- this gospel is collected from various sayings of Christ, which were not preached at one time, as we see that the sayings of Solomon, as well as many in Jeremiah and other prophets, are collected.
The first saying is: "Be merciful" etc. This saying is completely connected to the previous one, and this is the summa to distinguish the kingdom of God from the kingdom of the world. For in the kingdom of God reigns forgiveness, indulgence etc.; but in the kingdom of the world reigns law, vengeance, activity etc. Therefore do not hope that my kingdom will be a kingdom of the world, but prepare yourselves for mercy, that is, for the perfect mercy that is to be shown even to enemies, just as your Father shows himself to be kind to the unthankful and the wicked, who sends rain, who does good, who delivers even the most wicked people, the heathen and the idols. And here are these common blessings of God throughout the year, from the sun, moon, stars, earth, fruits, peace, household, wealth, health and countless other gifts, in which he shows himself kind from beginning to end, even to those who do not recognize them, to the blasphemers, idols and endless monsters who constantly provoke him. For what the world has of goods, life, health, things, it has because God gives it and sustains it, and thus has mercy on it and is kind to it.
(3) Now here the false Christians are separated, who are kind to the good, but not to the bad, yes, who do not even do good to the good, but only to their friends or flatterers, from whom they hope and expect either honor, or praise, or their benefit. And yet they think themselves holy and great men against the wicked or ungrateful, are of incredible impatience, and invent a zeal for justice etc. This evil is not small, because it is subtle and has an appearance; they also never believe that they are struck by this word of Christ, they are hindering themselves, and remain hypocrites in this article, as well as in the following ones.
The other saying is, "Do not judge,
you will not be judged." Just as he taught in the first saying that we should be merciful, that is, kind according to the example of the Father, who is kind to all, and will undoubtedly prove himself severe and earnest against those who, contrary to his example and commandment, are not kind; for since he first loved us, he also wants us to imitate him in love, or he will turn his love into wrath. So also here he says: The Father neither judges nor reproves you, but rather makes you righteous, and approves of you, after all his judgment is abolished, lest some suspicion or fear should remain for you because of his displeasure or wrath. Since then he justifies the unworthy, and after sins forgiven will not judge any of you, nor accuse you, nor hold you guilty, but rather pardons and absolves you, as the most shameful and ungrateful, you also ought to justify yourselves among yourselves, and after sins forgiven neither accuse nor hold you guilty, but after deferred judgment absolve, first of all, those who recognize it, or who sin out of error and inducement. But if ye despise the example of the Father, judging one another, defending the right which one hath against another, and holding one another guilty, I say unto you, that ye also shall be judged. Therefore, that ye be not judged, see that ye follow the example of the Father, who judgeth you not.
(5) The third saying is this: "Do not condemn," that is, do not execute your judgment and sentence. Do not avenge yourselves among yourselves, that is, do not condemn. For condemnation means to execute judgment and sentence, that is, to judge with the deed itself, namely, to harm, diminish, bite, prevent, despise, resist one another with word, work, effort, counsel etc.; each of which pieces (as it happens) can be expanded here. But do thus: Because your Father does not condemn you, does not avenge you, does not harm you, does not bite you, does not hinder you etc.; but after the condemnation is lifted, helps you and does you good: so do you also. If ye will not do this, then I say unto you, that out of a
1914 L. VII, 422-424. on the fourteenth Sunday after Trinity. W. XII, 2431. 2432. 1915
The helper will be one who will pronounce condemnation on you, as on those who, by this very act of yours, testify that you have not yet received his grace, forgiveness, and cancellation of the sentence of condemnation, and that you do not yet believe in grace, forgiveness, and indulgence; but whoever does not believe will be condemned. And so the objection of those in this text is answered here, that Christ assigns the forgiveness of sins to works. He does not assign them to works; but because they are unbelievers, and do not believe that they have forgiveness from God, as their unbelieving works testify, he says that God's forgiveness is also cancelled because of their unbelief (which is found in the deed).
(6) The same is to be said of the fourth saying, "Forgive, and you will be forgiven"; that is, you see that he has not only forgiven your past sins, but also forgives your daily sins, and does not demand the highest perfection from you: therefore you also do so. Forgive not only the past sins, but forgive also daily seventy times seven, that is, infinitely, even as this Father does. If you do not do this, he will also change his daily remission into a daily retention, and he will be over the
The past sins also count the infinite sins that you do every day. This, like the previous one, is to be considered in all its forms.
This fifth saying shall be treated in the same way: "Prayer" etc. God gives continually; he has not only given before, but continues to give to the unworthy. After this example of the Father, you also give continually, even to the unworthy, and do not be satisfied that you have given before. If you do not do this, he himself will also finally take away what he gives and would give. Here we can add what is appropriate for the purpose, namely, why God now begins to punish us, both with hunger and with other misfortunes; namely, because we cease to give, he himself will turn and take away even what he has been accustomed to give. For he himself concludes, "With the same measure," as if to say, "Because you do not believe the Father and do not recognize what was foretold, but do the opposite, therefore he himself will punish you unbelievers (who are publicly condemned by this act) with the same measure; as it is written in Ps. 18:27, "With the perverse you are perverse"; and: He will give to each one according to his works. This saying, "A full measure," is an exhortation to give willingly, and it is to be put out in its own way.
*On the fourteenth Sunday after Trinity. )
Luc. 17, 11-19.
And it came to pass, as he journeyed toward Jerusalem, he passed through the midst of Samaria and Galilee. And when he was come into a market, ten leprous men met him, which stood afar off, and lifted up their voice, and said: JEsu, dear Master, have mercy on us. And when he saw them, he said unto them: Go and show yourselves to the priests. And it came to pass, as they went, they were cleansed. And one of them, when he saw that he was healed, turned again, and praised God with a loud voice, and fell on his face at his feet, and gave thanks unto him. And this was a Samaritan. And Jesus answered and said, Were not ten of them clean? But where are the nine? Has no one else been found who has turned back and given glory to God, except this stranger? And he said unto him, Arise, go thy way: thy faith hath helped thee.
*) Cf. Erl. A. opp. var. arg. VII, 424 sqq. D. Red.
1916 L. VII, 424-426. on the fourteenth Sunday after Trinity. W. XII, 2432-2435. 1917
In this gospel four examples are presented to us. The first is an example of faith; the second, of grace; the third, of ingratitude and thankfulness; the fourth is the danger of tradition or of the law in error.
The first is the example of faith.
2 For here we are taught and admonished by the example of these lepers, that we may boldly dare to trust and call upon Christ, though we be unworthy and unskilful, and destitute of all merit. For these lepers were certainly the most unworthy of this benefit of Christ, when they had done nothing or earned nothing with Christ. After that they were so utterly unskilled that they were also forbidden in the law to go among the people, as their words testify, when it is said, "Jesus, have mercy on us. Whoever says, "Have mercy on us," boasts of no merit, knows of no worthiness, but confesses unworthiness and misery. Therefore they do not think how worthy they are, but how miserable and poor this free benefit is.
(3) So shall we also act and keep. Whether it is worthy or unworthy, I must have it; necessity is necessity. It is not to be asked here who or whom it is that asks, but what and what kind is to be had. Here we must look to necessity, not to worthiness. Therefore this work is against ourselves and against the law. For naturally, through the guilt of original sin, we are fearful because of our unworthiness. To this is added the law, which increases this fearfulness by the accusation of sins and by the terror of God's judgment etc.; therefore one should be bold and trust both against sin and against the law, after the example of these lepers; otherwise we will never learn to trust nor to ask. For what we do not receive as unworthy, we will never receive as worthy.
The other example is the example of grace.
4 For here also we are enticed and comforted as to how easy and willing Christ is,
to help all who trust; and how he is so superfluous and wasteful to those who ask him, that as soon as they have been seen and heard, he gives what they ask. Whom shall not be moved and enticed by the grace thus willingly shown? Therefore, we should not think of Christ as a tyrant to whom one must approach through the merits of the saints, as we did in the past; but each one should approach for himself, and he will find what he asks for. For he himself is the throne of grace, as it is said to the Hebrews (Cap. 4, 16.), to which one should approach with confidence, and not postpone it until one seems to be worthy. For if it is of grace, it is not of merit and works; if of works, it is not of grace; as Paul exalts grace everywhere.
The third example, gratitude.
5 In this we are taught that we should not be misled by the multitude of those who are ungrateful, both against us and against God. For it must go thus: God is despised in His word and good deeds; what wonder if we too are despised and feel ungrateful people? Therefore, since you have to live among men, you must be prepared to prophesy to yourself that your good deeds are lost and will be lost among most people, and that it is a miracle if you find a few grateful people. For Christ here loses the good deeds with nine, and finds only the tithe thankful. Here consider and ponder in the pagan and sacred histories what the greatest men have earned. What did Moses earn with so many signs, work and danger for the people, who plagued him afterwards without end? What did David deserve with Saul and all the people? What did Themistocles, Cicero and others deserve? What in our time many princes? etc.
The fourth is the danger of the law.
6 For these lepers were undoubtedly deceived by the priests, since it is certain that they had faith when they were cleansed, for otherwise they would not have believed.
1918 L. VII, 426. 427. on the nineteenth Sunday after Trinity. W. XII, 2435-2437. 1919
they would not have been cleansed. Therefore, the law, sacrifices and works, which were falsely preached to them, have perverted their hearts, so that after losing faith in the word of Christ, they now believe that they attained purification through their sacrifices and merits. For here they have easily perverted the word of Christ, "Go, show yourselves to the priests." This reads as if they could not have been cleansed without sacrifices, which were to be offered for the lepers according to the law of Moses. Therefore they are easily persuaded that they were cleansed by the obedience of the law and not by the grace of Christ. Since Christ wanted this, that he gave his good deed without loss of the neighbor, that is, without harm to the priests, as according to the law the sacrifice for the lepers was due to them. This they turn to mean that he gave the sacrifices the power to cleanse the lepers.
7 And so it is today and always with the abuse of the law. If you demand and urge the law, it is thought that the law justifies; but the law is only demanded and urged for a testimony against it (as Christ says), not for justification or purification. Therefore, the teaching of the law is the most dangerous when it is practiced by an inexperienced teacher who is ignorant of grace, because such a teacher necessarily attributes righteousness, power, and honor to the works of the law, as if for their sake God gives and does everything; since, on the contrary, God gives and does everything without law and works, and then also urges the law for a testimony and gratitude, but not for the sake of merit and justification. This article (as the main article) is what Paul is pushing, and it is more extensive than can be presented in one speech.
*On the nineteenth Sunday after Trinity. )
Matth. 9, 1-8.
Then he got into the ship and crossed over again and came to his city. And, behold, they brought unto him a sick of the palsy, lying on a bed. When Jesus saw their faith, he said to the sick of the palsy, "Be of good cheer, my son; your sins are forgiven you. And behold, some of the scribes said within themselves: This one blasphemes GOD. And when JE saw their thoughts, he said, Why think ye evil in your hearts? Which is easier, to say, Thy sins be forgiven thee; or to say, Arise and walk? But that ye might know that the Son of man hath power on earth to forgive sins, he said unto the sick of the palsy, Arise, and take up thy bed, and go home. And he arose and went home. When the people saw this, they marveled and praised God, who has given such power to men.
- this gospel teaches the article of justification and forgiveness of sins by a glorious example: because Christ preaches the gospel of grace to this man alone above all his merits, and confesses in very plain and manifest words that he is a sinner, saying, "Thy sins." He says
*) Cf. Erl. A. opp. var. arg. VII, 426 sqq, D. Red.
not: Your works or merits will be praised; but: Thou art a sinner and full of sins, yet despair not, be not fainthearted, but only boldly trust, thy sins shall not hinder thee nor accuse thee any more, but they shall be forgiven and condemned.
- Is there therefore great power in the word, "Be of good cheer," in which he speaks so emphatically, and moves him to believe in the Lord?
1920 L. vn, 427-429. on the nineteenth Sunday after Trinity. W. XII, 2437-2441. 1921
He offers him such willingness and inclination that he invites him to trust in mercy not only in word but also in deeds and actions. One must be bold, he says, dare boldly, trust, be strong and hearty. Because trusting in the heart is a very great boldness, that one dares to imagine that he has a merciful God, when he feels in his whole heart that he is angry about his sin (as nature cannot do otherwise). And this is the very thing that Christ indicates not indistinctly in the word where he says: "Be of good cheer"; since if he did not know that man is fearful and frightened by his sin and flees from God, he would not say: "Be of good cheer. For to say to one, "Be of good cheer," is as much as to indicate that he is fleeing, fearful and terrified. For how could he possibly say to the hard and insensible, who are superfluously hearty or rather furious: Be of good cheer, since their defiance must be punished, just as the faintheartedness of the latter is to be comforted.
(3) Is therefore this word of Christ, "Be of good cheer, my son," to be opposed also to all Mosiah and the law, yea, even to mount Sinai with all its terrors: because at that time there was not heard that voice which quickeneth life, Be of good cheer; but that voice which killeth, saying, Fear the Lord; and they also said, Let not the Lord speak unto us, lest we die? Is therefore the voice of the law, Fear, die, perish, be thou condemned, even thou that art justified by the law. But this is the voice of the Gospel: Be of good cheer, live, be preserved. Therefore, the whole oratory of the Gospel hangs on this word: "Be of good cheer, my son." For it indicates that the heart is to be driven to trust with all arguments and examples that praise God's mercy, against all arguments and examples that indicate God's wrath.
4 The art of speech of the Gospel is this saying: "Your sins are forgiven you. Here there is no exhortation in words, but the thing itself is taught by a certain description, namely that
the forgiveness of sins with God through Christ is presented to us in the most certain way. This description is not to be doubted, because the Son of God (which is the highest proof) preaches and affirms it. Nor does this description concern only the sick of the gout, but all of us, as it is said at the end of the Gospel: "Who hath given such power unto men." As if it were said, "This power is given universally among men; can a man do this?" namely, forgive sin etc.
- Now all parts of the description can be explained in detail, namely: sin, forgiveness, you. 1) When he says "sin", this is not understood from a fictitious and empty sin, nor from such a sin, which originates from human statutes; but from the true sin, which is committed against God and his commandments, according to the Ten Commandments. Here an infinite speech could be made according to the first and other table etc., but it is to be abbreviated. 2) "Forgiveness" means the absolute grace shown to the most unworthy, since forgiveness contradicts satisfaction, and cancels out merit and satisfaction. From this word also infinite speeches could be taken, because it devastates all services, works, religions, by which one thinks that the grace of God is preserved; and stands against the masses, vows, pilgrimages and invocations of the saints. For it must be noted and emphasized what is emphasized in such words of Christ, that they are very comforting, and not only comforting, but also contending against the adversaries, although the contending itself is also a comfort, because it makes the conscience certain that the adversaries cannot do anything against it. 3) "Thee" and "thy." Here it takes effort, here it takes work, that each one may understand how these glorious words also concern him, and say: To me, to me, sayest thou, O Lord: Thy sins are forgiven thee? Yes, to you and yours. Therefore, be confident, be bold, be sure and strong.
(6) Thus in these words the sum of the whole Gospel is briefly comprehended, namely, that we are given free of charge through Christ and in Christ.
1922 L. vii, 429-431. About the twentieth Sunday after Trinity. W. xii, 2441. 2442. 1923
Forgiveness of sins. But when this voice is heard, the honor due to the gospel and the beautiful thanksgiving for such a great mercy, namely: that Christ with his gospel condemns, forgives, and forgives all sins.
blasphemes and is compared to the abomination of idols, because he wants to be GOD etc. And it is also no wonder, because it is very contrary to reason, that God works such glorious works of God through a man.
*On the twentieth Sunday after Trinity. )
Matth. 22, 1-14.
And Jesus answered and spake unto them again in parables, saying, The kingdom of heaven is like unto a king that made a marriage for his son: and he sent forth his servants to call the guests to the marriage: and they would not come. Again he sent out other servants, saying, Tell the guests, Behold, my supper is prepared, my oxen and my fatlings are slain, and all things are ready; come to the marriage. But they despised this and went away, one to his field, the other to his handiwork. And some of them took his servants, and mocked them, and slew them. When the king heard this, he was angry and sent out his armies and killed these murderers and set their city on fire. Then he said to his servants: The wedding is ready, but the guests are not worthy. Go ye therefore into the highways, and invite to the marriage such as ye shall find. And the servants went out into the streets, and gathered together whom they found, both evil and good. And the tables were all filled. Then the king went in to see the guests, and saw a man there who had no wedding garment on, and said to him, "Friend, how did you come in and have no wedding garment on? But he fell silent. Then said the king unto his servants, Bind his hands and his feet, and cast him out into outer darkness; there shall be weeping and gnashing of teeth: for many are called, but few are chosen.
(1) He paints the image of the churches and of the Word of God in the world. First of all, in the Jewish people, where he distinguishes two kinds of disciples of the word, namely: because some of those who were called to the wedding despised the word and, directed to their gain, stayed at home; but some persecuted the word and killed the ministers. But vengeance was taken, namely, desolation. And this is what happened to the Jews: Jerusalem was finally destroyed, where both the despisers and the persecutors were destroyed. This happened as an example to all the Gentiles: because they also first despised and persecuted, they perished afterwards; as, Rome, Greece etc. And this example continues and will continue to this day. And this example continues and will also happen today to our tyrants and despisers. Blessed is he who fears the Lord and honors his word, though such a bird is rare on earth.
*) Cf. Erl. A. oxx. var. arg. VII, 429 s^. D. Red.
- secondly, because the contempt of the word of God will also be with the Gentiles, who are gathered from the fences and the ways, that is, from the idolatrous peoples, who were without law. For of the former he says that they had a city, that is, that they were a people established and ordered according to the laws. But of the latter he says that they were without service, without God, without word, by the ways and fences. Therefore he says: "Good and evil", until the tables have been filled etc., that is, until the end of the world. Then the King, the Judge, Christ, will go in and will separate the hypocrite from the believers etc.
- from this passage we are first taught this, that in the church there are always wicked men, that is, hypocrites, both in the public ministry and in particular; and that they cannot all be known and distinguished except by Christ Himself at the last day; and that therefore the church is not to be judged.
1924 L. vn, 431. 432. on the twenty-fourth Sunday after Trinity. W. XII, 2442-2444. 1925
according to outward appearance, because even the most hidden hypocrites are to be found in it. And this article is necessary to know, lest the church be condemned for the sake of the wicked, or it be demanded that there be no wicked or sinner in it at all. This error has been the source and cause of much misfortune and has greatly disrupted the church. For although the manifestly wicked and shameful are not to be tolerated, who will judge the secretly wicked? But to mix and blend this difference of the manifestly and secretly wicked is to confuse the church and the marriage of the Son.
- secondly, we learn from this passage that in the future of Christ, an outward and bodily separation of the pious and the ungodly is not to be expected, just as the synagogue has been separated from the church in a bodily way etc. For Christ willed that the synagogue also be bodily separated from the church in every way, that is, by the sacraments, word, customs, and all manner of outward signs. But the heretics are not separated in this way until that day, because they participate in the same sacraments, words, and customs etc. This serves against today's and many heretics who want to tear the church apart and separate it also physically from the heretics. But the text says that he who has no wedding garment remains at the wedding until the king himself enters.
(5) After these articles is the question of the wedding garment, what is to be understood by it? We say that it is the garment of Christ, of which Paul speaks (Gal. 3:27): "As many of you as were baptized put on Christ"; that is, faith is this garment, by which we put on the righteousness of Christ, which is valid before God. Others say that this garment is love, not faith. These we let go in their mind, and say: If they can put on this garment, we will agree with them. But they themselves do not know that this is not possible, so they will never teach it. For at the wedding one must bring the dress of the bridegroom, not one's own and common dress. We must walk in his color: the righteousness of Christ adorns us, not our works.
6 Therefore the punishment of the hypocrites is not temporal but eternal; it is not a bodily but a spiritual separation, namely, the outer darkness, that is, eternal damnation. For the inner darkness is faith in this life, that is, the ignorance of reason and the captivity of the understanding to the obedience of faith. But then the condemnation will be external, that is, a separation from the eternal light absolutely and without hope, because hands and feet will be bound, so that they can neither earn nor be freed.
*On the twenty-fourth Sunday after Trinity. )
Matth. 9, 18-26.
And as he spake these things unto them, behold, one of the chief came and fell down before him, and said, Lord, my daughter is now dead; but come and lay thy hand upon her, and she shall live. And JEsus arose, and followed him, and his disciples. And, behold, a woman, which had bled twelve years, came behind him, and touched the hem of his garment. For she said to herself: If only I would touch his garment, I would be healed. Then Jesus turned and saw her, and said, "Be of good cheer, my daughter; your faith has helped you. And the woman was healed at that very hour. And when he was come into the chief's house, and saw the pipers and the tumult of the people, he saith unto them: Go away; for the maiden is not dead, but sleepeth. And they laughed him to scorn. When the people had been driven out, he went in and took them by the hand, and the maiden arose. And the rumor went out into all that land.
*) Cf. Erl. A. opp. var. arg. VII, 432 sqq. D. Red.
1926 L. VII, 433. 17, 68. on the Sunday after Christmas Day. W. XII, 2444-2446. 1927
Here Christ shows the true contempt of death by denying that the maiden is dead and affirming that she sleeps. This actually belongs to Christ's office, namely, to make death small; just as Moses' office was and still is to make death great. Therefore, just as Moses awakens death, so Christ brings death to sleep.
One calls it a death, the other a sleep. Therefore Christ comforts with this word in a very special way, and calls all afflicted ones from Moses to himself, from death to life etc. And wants us to know that death has been abolished and truly turned into sleep in all those who believe in him.
XXXIV. More sermons of Luther
XXXIV.
Some more sermons of D. M. Luther,
so first sent in, and here attached.
Sunday after Christmas Day
*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 a rising 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 eighty-four years, who never came out of the temple, serving God with fasting and prayer day and night. She also came at that hour and praised the Lord and spoke of Him to all who were waiting for redemption 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.
The evangelist says that his father and mother were amazed at the things said about this child. He calls Joseph a father of Christ, therefore: he wants to describe the history, how it was regarded, called and respected before the people. That wants to have the history and description. When they heard that such things
*The first two printings, which we follow, appeared in 1524.
D. Red.
The angels and the shepherds told about the child before, and here about this Simeon: all this astonished the heart of the virgin. It was also to be wondered at, because this virgin and Joseph were despised by the people and considered nothing, and it was not believable that such a child should come from her. But if it had been said of a priest's or a great prince's child, it would not have been so strange.
1928 L. i7, 68-71. On Sunday after Christmas Day. W. xii, 2416-2449. 1929
(2) After this it was wonderful to her that Simeon took the child in his arms and spoke such great words about him: that he was a savior or a salvation of God, and a light to enlighten the Gentiles, and an honor to the people of Israel. She was truly astonished at these things; for the virgin must be left a man, that she did not know and understand all things. This work was as far from her senses and understanding as it was from other people's; but even though it was truly strange to her, she did not doubt that everything she heard about the child was true. So we must also follow her faith etc.
I have said that the name of the child is called Wonderful. So he says in the gospel Matth. 17, 20. about a mustard seed, which is a small little thing and yet becomes so big. This is the miracle of which we speak here. And so it must also happen to us that we are esteemed as nothing in the eyes of men and in our own eyes and are completely despised: when this has happened, one becomes great in the sight of God.
This is the first part, which teaches us not to despair when things go badly for us, when the whole world promises us and spurns us, so that we do not think that God has turned his eyes away from us. For it must be strange, so that no reason can understand it. It is strange that under death there is life, under foolishness there is wisdom. Therefore we must strengthen ourselves and take courage, if it will lead us again. So David says in the Psalter Ps. 4, 4: Mirificavit Dominus sanctum suum: sive ut alii vertunt, separavit: "He has set his saints in a special place." For it is a great wonder that this child, from a poor and abandoned maid, should become a king of the world; it does not compute well. And this astonishment is brought about by faith; for he who does not believe does not know or understand, and he who does not understand cannot be astonished at the great miracle etc.
5 The evangelist further says that Simeon gave both Mariam and Joseph, that is, he wished them well.
and preached them blessed. This must also remain so that our Lord God thus comforts those who are to be destroyed, with whom things are to go so strangely. It is necessary that he strengthens them, so that they do not despair.
006 Now he saith of the child unto the mother, that it is appointed that many men should be offended at it. This is a terrible word of the prophet, and does not concern bad, little people; for because the child is so small, it is not possible that reason will not be offended by it. Because it lies in poverty, misery and wretchedness, it may not be with the great Hansen. Therefore the thoughts of many hearts must be revealed in this child. Evil men and the lowly see that they are not good, and their hearts are easily revealed, for everyone sees them. But the great seeming saints are not known, they are thought to be the most holy men, and yet they are not; therefore it is necessary that their hearts and thoughts be revealed when Christ comes.
Therefore the evangelist says: The thoughts of "many" hearts shall be made manifest, but not of "all". The thoughts and hearts of Christ and of his people are manifest in every man: for he walketh in simplicity, that every man may see the state of his heart and mind: but in the common multitude it is not so. So Christ and his multitude do not stumble against them, but they stumble against Christ. This saying is made clear by the example of Stephen in Acts chapter 7, when we heard how the great priests and rulers of the city of Jerusalem resisted Stephen and had him stoned, because he wanted to make them sinners, saying, "They have all resisted the Holy Spirit and killed the Son of God.
- Christ's and the gospel's habit is to bring everyone to ruin, as he himself has been brought to ruin. Now when he attacks these pious people and says that their piety is nothing, they do not like it; so all their piety falls away, and let everyone see what thoughts they have in their hearts. There one sees that they are all bloody hearts, and thirst for the blood and life of the fundamentally pious people. So must
1930 L. 17, 71. 72. On the Sunday after Christmas Day. W. XII, 2449-2451. 1931
The child, and all that is attached to him, will be despised, even the truth itself. The great cannot suffer the small; and yet, which are the most pious, are the most fearful, the most spiritual are the most carnal, as now and then are pope, bishops and priests: therefore the gospel is not hard, if we look at ourselves. The pious suffer, the wicked do not suffer.
(9) It says, first of all, of the three kinds of people who live in all places on earth: the first fall, the second rise, the third speak against.
(10) The first are those who are offended at the truth, and depart from it, and let it go, turning back nothing to it.
- the others, who say in their hearts, like Daniel and his companions: Omnia, quae fecisti nobis, Domine, in recto judicio fecisti: "All that you have done to us has been done by you in right judgment" etc.; and when Job said Cap. 1, 21: Dominus dedit, Dominus abstulit, sit nomen Domini etc.: "God has given, so he has taken away, his name be given." They are not offended by the truth, but improve on it and praise God, and become more pious than before. There goes patience, praise and glory to God the Lord.
(12) The third are the great men, who oppose it by force, with cunning and artifice, how they may subdue the truth; not having enough of it to offend them, they would gladly thrust the truth altogether to the ground and crush it, that the whole world might fall upon it. These do two kinds of sin: that they strive against it, and that they do not want to do wrong with it and be sinners. This is where the Scripture goes most against them; this is where the goat is in the thorns. The Scriptures and the Gospel can easily deal with open and gross sinners, as Christ had to deal with sinners, Matth. 9, 11. ff.; but with the great saints he could not come to an agreement. Exemplum: He scolded
and called them lupos rapaces (ravening wolves) etc., Matth. 7, 15.
013 Now no man can stand up against the Lord Christ, for he is to be thrust down, punished, oppressed, and brought to nought. Let no man take away the truth: but this is the truth which I say, that we are nothing. But the truth that is written in human books, especially in spiritual law, is false and fabricated. Over the right divine truth each one must die, si Deo placuerit (if it pleases God), and put his neck to it: that we are nothing, as Christ became nothing.
14 Now follows, as Simeon says to the virgin, "A sword of pain will pass through your own soul. When the virgin saw that her child had been so innocently condemned by force, and that so great an injustice had been done to him, her heart and all her strength ached. This also happens in all Christian hearts: when they see that the truth is pushed down and they cannot resist, it goes through their soul, nothing remains but the complaint of violence, and the crowd stands on that side. This is the sword, since here the prophet prophesies. This sword has gone when Christ is persecuted, especially in the time of torture. Now it no longer works. We have invented other swords, and preached of seven swords which the Virgin Mary bore, and nothing but idolatry has come of it.
15 Now to the conclusion. As we have heard how Simeon waited for him who was to bring comfort and joy to the people of Israel; as afterward the apostles waited for his resurrection: so must we also cry and cry out that he may come, help and comfort us, and cause the last day to come quickly, that we may be delivered from the power of the devil and from the persecutor of the truth, amen.
1932 L. 16, 304. 305. Palm Day. W. Lll, 2451-2453. 1933
Palm Sunday; Matth. 21, 1-9
*On Palm Day. )
About the future of Christ, how to recognize Christ, also interpretation, what the gospel is.
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 Today's Gospel is written by the evangelist Matthew Cap. 21, v. 1-9, in which the prophecy of the prophet and its fulfillment is shown. For all the works that Christ did, giving sight to the blind and straightening the lame, were foretold by the prophets in the Scriptures. But with difference it is done in the Scriptures: the prophecy says of things to come, so the gospel says of things done. So have a difference between the prophecy and the gospel. The gospel teaches that the things spoken of in the prophecy have now been fulfilled. For the gospel teaches what is present that we can see.
- no one can be known better than in presence. Therefore the evangelist says: Let Christ be present, coming meekly on an ass, saying, "Tell me.
*We retain the revised text of Walch's edition, which faithfully reflects Luther's meaning. For the text of the first printing of 1522, followed by the Erlangen edition, is so confused and incomprehensible that only a few readers would benefit from it. Also, the style is quite different from Luther's other writing from the same time, so that one suspects whether that original really offers Luther's words. D. Red.
to the daughter of Zion: "Behold, your King comes to you, meek, on an ass. To recognize this, it is not enough to confess with the words: "I know that Christ is the King of kings, he is God, he has redeemed us. But when tribulation, anguish, distress, and death come afterward, one immediately falls from confession; for it is not from the whole heart, but from the mouth; nor from perfect love. Such a one falls immediately; when he remembers his sin, he thinks the sin is greater than God can forgive him. When death is presented to him, he is horrified by it and does not remain in the confession of God, for reason frightens him. Therefore a spiritual confession is necessary, which the Holy Spirit alone can give, which does not come from flesh and blood, that is, from reason (because reason must sleep there), but which is from the Spirit, who works such a confession that man fears nothing, neither death, torment, hell, nor the devil, and confesses Christ as his Lord and King. It is not enough to confess Christ with the mouth and to know about him, but if he recognizes him, he must ask God to forgive him.
1934 L-16, 305-307. Am Palmtage. W. xii, 2453-2455. 1935
Lend the spirit so that he may be improved by it, that he may remain in confession in fear, distress, death and anguish; not that he may fall away when he is in distress, but remember that when God has already left him in anguish, that he is almost in despair, he nevertheless knows that Christ is his King and will not abandon him; so that thoughts and reason have no place in him, and he can remember and say in his heart toward God: I know that even if you let heaven and earth fall into one another, I know that you will not abandon me. This means that God is rightly recognized.
(3) Those who, when they come to tribulation, immediately turn away from God, know Him wickedly, for they do not recognize Him as the One who could help them in such tribulation, they doubt Him, which God cannot suffer. One must be certain in Him; and the more certain a man is in Him, the more He helps and gives His grace. Such are confirmed with the Holy Spirit; such then receive with joy everything that is sent to them from God, whether good or evil, for they know that such is from God; and disregard all things for which they otherwise had hope, merely because of the love they now have from the knowledge of God, and are confessors, even if the whole world were against it.
(4) Although, alas, it is now come to pass that the gospel may not well be confessed. Not only do they not want to hear it, but they even spurn it, even though they know that all our salvation and happiness is in it. So did the Jews today, the scribes, who taught from the Scriptures how Christ would come on an ass; yet they would not recognize and receive him, forbidding even the children not to sing.
- there are also many who say: I do not follow the gospel, I like to hear it. It is not enough. If you have the gospel and know what it wants, you must confess it for the salvation of your soul; otherwise you are not a Christian.
(6) Now it is necessary to know what the future or advent of our Lord Christ means. We read of two kinds of
The first was when he was going to give the law on Mount Sinai; the second was when he was going to give or confirm the gospel as he entered Jerusalem.
In the first future God came in a cruel, thick, black cloud, with fire, smoke and thunder, with a great sound of trumpets, so cruel that the children of Israel were terrified and said to Moses, Ex 20:19: "We want to do everything God wants, but you talk to us, we cannot hear the voice of God, we must die." Then he gave them the law. We note the history. The law is cruel; one does not like to hear preaching about the law. So the law is a terror to reason, that at times man immediately falls into despair. Thus the law weighs down the conscience, so that it does not know what it should do. If the law says: If you do this, you are damned, you are guilty of death! This is hard for a man; all his senses are frightened by it, as happened to the children of Israel. Now that man might be freed from such terror, it has been necessary
The other future of Christ, which is not so cruel, but gentle; as the Gospel says. Not cruel, like God in the Old Testament, but gentle, merciful, like a man; not on the mountain, but in the city; not in the wilderness of Sinai, but in Jerusalem, that is, in safety. In Sinai he came with fear, now he comes with meekness; there he had to be feared, here he had to fear the Pharisees; there he came with thunder, here he comes with praise; there he came in great shouting of the trumpets, here he comes weeping over the city of Jerusalem; there he came in fear, here he comes in comfort and joy and love; there he said Ex. 19:12, "He that shall go up into the mount shall die"; here he says, "Tell the daughter of Zion that a king is coming unto her." See, there you have the difference of the law and the gospel: the law commands, the gospel forgives everything for nothing; the law makes anger and hatred, the gospel gives grace. In the first future the children of Israel did not like the voice of God.
1936 16, 307. 308. 17, 48. On the first Sunday after Trinity. W. LII, 245S-24S7. 1937
but now you can't hear it enough, so sweet it is. The law threatens punishment and chastisement; the gospel looks to grace, mercy and forgiveness of sins. Therefore, when you are in anguish or distress, you should not run to Mount Sinai, that is, to seek help through the law and satisfaction, but to Jerusalem, that is, to the gospel. That saith, Thy sins be forgiven thee: go, do them no more. This is a meek king: whosoever cometh to him, and knoweth him, the same is one of the daughters in Sion.
(9) So by the first future you are to understand the law, which only frightens and makes fearful; by the other future, the gospel, which is forgiveness of all sin, freely, for no merit. So you can easily understand the difference between the law and the gospel.
(10) But if you ask the sophists of the high schools what the gospel is, they would say, "It is a book that teaches good things. But they know not what, for they understand not.
Gospel means good news. Is it not good news when one is full of sins and heavy with them, and the gospel comes and says, Only trust and believe, your sins are all forgiven? Is this not joyful news, that I know that not only are my sins forgiven, but I also know that Christ is mine, with all that he has? Is this not a gentle king, ready to come to the aid of all who call upon him?
(11) Those who thus know Christ confess him even unto death; they cast their garments, that is, good works, to the ass, that is, to the poor and to the neighbor; for what one does to the neighbor, that one does to God; and cast branches from the trees, that is, sayings of the holy Scriptures, by which we know God and Christ; and can afterwards sing, "Blessed is he that cometh in the name of the LORD, Hosanna," that is, Happiness! That is, God, grant happiness that the Gospel may proceed. So we will come to Jerusalem, that is, to the contemplation of eternal life, amen.
1.Sunday after Trinity
*On the first Sunday after Trinity. )
From the damned rich man, and the blessed poor Lazarus.
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 tip 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
*) Held the first or second Sunday after Trinitatis 1523. - The first printing, which we follow, appeared in 1523, a second in 1524. D. Red.
1938 L. 17, 48-so. On the first Sunday after Trinity. W. xn, 2457-2100. 1939
We could not go to you, nor could we go from there to us. Then said he, Then pray thee, O father, that thou 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 had this gospel a year ago and it was also printed, and it is easy to understand everywhere, except in the part about the dead. Therefore we want to talk a little about it. In sum, it teaches the works and the Christian life, which consist in faith and love. Faith makes one pious before God, love before men and also before God. In all other things, God can overlook, but in these two things He wants to be strict and rigorous; He demands these two things most strictly. You know that we have been so blind, and have not heeded the two, but have prattled on with works; therefore it is necessary that we perceive ours. The gospel shows us two persons, and sets both of them before us as an example of what belongs to a Christian life, namely, that we live as Lazarus did, and not as the rich man did. Every one that believeth hath enough for himself; he needeth no atonement for sins; he hath all things in faith. Therefore he should not seek his own, but be useful. Marital life is also suitable for this, which is useful against adultery. Also the regiment etc. Which this kingdom has not done. He has clothed himself in the two highest colors, in scarlet and beautiful linen, also apparently eating daily.
002 Now, since outward things neither profit nor hinder, why is it said that he is condemned by them? You know otherwise: If he had put on silken garments and pearls every day, all would have been well, if he had done it for the benefit of his neighbor. Like Esther, who went about badly in her maid's room, but when she went to the king, she put on a crown of gold, and with her maids she was still a dear daughter to God, because she did not seek her own, but wanted to redeem the Jewish people. Such is the thing about love, it can be a
Wear a smock, can also go bareheaded. So St. Paul also says: I can go high, I can also go low. I can let myself be honored, I can also let myself be disgraced. I can live well, I can also fast and live badly. All things are well done, not of works, but of heart, that I do them all for my neighbor's sake. Paul did not fast for himself alone, nor suffer for himself alone etc.; but he boasts of it, saying, I am glad that I suffer for you. Love has no distinction, its eye is single.
3 Therefore this kingdom is not condemned because of its clothing and splendor, but because of its false, unchristian heart, which sought only its own. If there had been faith, he would have been in a different position. And if he had worn sackcloth and eaten only water and bread, he would have been damned because he had such a mind. You will find them here, too, who do not like to put on the least clothes, preferring a good skirt to a bad one, drinking wine to water. You have often heard that where there is faith, love follows; where there is not, there is no faith. In the fact that he lived daily in a drunken stupor, thus spurning poor Lazarus, we may easily gather what he had in his mind. He put all his date on the belly and the estate. And because the fruit of love was not there, he was an unchristian. But the heart of a Christian is like this: Almighty God, for my sake I would not live a day, but that I might be useful to my neighbor. St. Paul says: "It is necessary that I should be in the flesh for your sake. If I have faith, I live to teach you.
This is what this rich man lacks. What would he have done, if he should have preached? Nevertheless, he is a holy man.
1940 L. 17, so-s3. On the first Sunday after Trinity. W. xii, 2460-2462. 1941
He has been a good man. He has not been an adulterer, has not had other people's property, has let himself think that he does many good deeds. He has the heartache of wealth. So he thought: the property is mine, I may give it to whom I want. That is what the lawyers say. He meant: I do right. There is another light, that one may know to whom we are indebted; faith gives the same. A Christian owes no one but everyone: that I should preach to all, and help them out of the devil's bonds; item, that I pray for my neighbor, and take care of him as if his sins were mine: this the world knows not. Item, if my neighbor is sick, then I should offer my body to help him, and one has the other's right. This is where the Lord's Prayer comes from: Forgive us our trespasses as we forgive those who trespass against us. And it is written here that he did not mean that he should be guilty of Lazarus. He did not think that all things come from God. If he had not wanted to do it himself, if he had only commanded his servants, it would have been something. After that he said, "I did not know! There it is, learn it. It is also mean, who, if he saw one to whom he had given a thousand florins, and that the same would not give one of them to a poor man, did not say he would be damned. Well, that is from the rich man.
005 The other, poor Lazarus, lying at the door, desired to be satisfied with the crumbs of the table, etc. but the dogs also came and licked his sores. So let us be praised that the dogs are more pious than unchristian men. Behold the image: behold, he praiseth the dog, and if he had understood the unreasonable beast, he would also have borne him bread; the angry beast, which is also called rabiem caninam, hath had mercy on him, and is more kind than this unchristian man. Summa Summarum: What is not of faith is worse than a dog. From this also it comes that one calls a barren a dog, that is, a canine man.
Now let us boast. God does that, it says. It is obvious that Lazarus in
If anyone has lived by faith and love, he enters Abraham's bosom, into which no one can enter unless he is in faith. Faith can do nothing with works; there it lies, it has no money. He has nothing to give for alms, but he must ask. With what then has he been pleasing to God? With the Most High, of whom Paul says: "In the suffering that I suffer for you. In his heart Lazarus also confessed that he suffered all things with a patient mind. He did not murmur about it, he did not curse the rich man to burn his house, but he prayed for him. What followed after that? Then he is presented to the whole world, and now his begging is an example to the whole world; his boils are better than pearls. Nor is there anyone who should bear the ulcers for twenty years; he would gladly do so if he were to come by them. There is no one who would be so foolish as not to flee the rich man's goods. At the same time everyone despised Lazarus; now everyone would like to put him in a silk bed; one would not like to suffer him, one would not like to put on his clothes, one would worry that they would burn him. Lazarus is also not pious because of the ulcers; for how many are they with us, who perish in war, who have St. Velten's disease or French, and are condemned; for they suffer impatiently. But Lazarus sees in right faith against God, he found that God loved him.
7 Now let us also see that we do not have such eyes against the poor as the rich man has here. We see that they have infirmities, and look upon them, not minding them; but they abide in a right faith toward God. If our eyes were open, we would take off our clothes, in sum, we would give them everything. But because such a cloth, even a wall, is before our eyes that we cannot see it, we pass by; and this is done by God's will. But this is terrible, when we come there, when we shall also see those whom we have rejected; then shall they say, Lord, when did we see thee?
1942 D. 17, 53-58. on the first Sunday after Trinity. W. xii, 2462-2465. 1943
hungry? etc. This is a gross puff against our head. So also, when the gospel is persecuted, it is not respected; but in the sight of God it is great. If God would have us lower our eyes, and not go over, but remember: This is Lazarus. Silently it goes to; but the word, when it comes to the day, it will go. Follow:
The rich man also died and was buried in hell. There is no silence. While they were still in the world, none of them felt anything, like the foolish virgins. The rich man had forgotten; he thought that it would be like this everywhere. And so the whole world looks on unthinkingly, and when it comes thereafter, they say, O! we ought to have done that, to have left that. The gospel teaches us not to spurn our neighbor. Here is the judgment. Lazarus was lying at the rich man's door, and he went before him and respected his nothing. Before, he did not want to look at him among himself. His beautiful house has now become hell, his red purple has become fire; but Lazari's bed is now in the bosom of Abraham, in the most tender place. He who lived so well all his days, now has not a drop of water; Lazarus has all abundance enough, is also comforted; for his evil is all gone and is now good. He begs, and is sorry that no one will send him; he cannot rest: it has been a fearful torment to him; everything is denied him. He is not only in hell, but also buried in it, that is, he must remain there forever. This is an example of love. Otherwise, there are a number of things that even I do not know, which are very sharp, and nature also likes to tease with such things, as: what hell, what heaven, what Abraham's bosom fei? What they say about it, I will command God. In sum, you have that a Christian life should go and stand in surrender of the neighbor, that we put all our being to his use. The other, however, of the above-mentioned things, that is for the enlightened. But I want to say a little.
009 First, Abraham's bosom is not the bodily bosom; for Abraham is buried in the land of Canaan, and is also there.
decayed, therefore it could not have been the bodily womb; then our mind would go mad. Now the soul has neither hands nor feet, nor a womb. I have also said that I do not want to be certain and hold that the womb is the word of God and the promise made to Abraham, Gen. 22:18: "In your seed shall all the nations of the earth be blessed," which are divine words and have as much in them as the whole gospel, that Christ was born, crucified, died and came to life. Therefore, this lock is the gospel, the promise made to Abraham, into which we must all enter; if I and every Christian must die, he must close his eyes and cling to God's word alone, and trust God to receive us. He must go there fresh in faith, believing that there is nothing but the Word, and then he will go into the Abrahams' castle. The rich man, when he is described as looking above him, we must not think that he had eyes and tongue, nor that Lazarus had fingers. No, it is not a physical thing, it is all in the conscience, where he realized that he had acted against the gospel. Nothing was said to him, everything happened in his conscience; he felt in his conscience that he should have been there forever; so he did not rest: he sought help everywhere, in heaven and hell; there was no help, just like the foolish virgins who had no oil. He thought, "Almighty God, if I had believed, or if there had been a believer to share his faith with me," and when I say that he thought this way, everything in his conscience was denied him. "They have Moses and the prophets, let them hear the same"; if they miss it in life, they have missed it. This is the heartache and sorrow that no man can know, for he who has suffered it, and it all goes down in the conscience; and this then will be eternal damnation. They say that they are in a place where one could pray for them. It may be; God does it as He wills, they are not in a heap. In that being, before God, a thousand years are not one day,
1944 D-17, 55. 56. VI, 449. 450. Sermon of St. Anthony Hermit. W. XII, 2465-2467. 1945
and when one is resurrected, it will become Adam and the old fathers as if they were still alive half an hour ago. There is no time, therefore there can be no special place, and there is neither day nor night. It is^or God everything happened at once. It is not neither before nor behind. Those will not come sooner on the last day than we.
10 This text does not conclude that they are gathered into one place; but it may well be possible. I do not know how to keep purgatory, so I cannot refuse it, it is in God's power. So I cannot refuse to pray for them, but I myself may pray for my friends and say: O Almighty God, I know your power, I pray for this soul; it may sleep or suffer. If it is in suffering, I ask you, it is your divine will that you finish it. That would be right to pray. But to sing masses and vigils and to always keep anniversaries, that is fool's work, it is not useful. You may ask once or twice, and stop there, and not set up a foundation; it is the
In the Scriptures, hell and heaven are found, and there is no middle place; however, it can be a means.
But that the spirits appeared and asked for masses, that was certainly the devil. St. Gregory set many such examples in a book, and he was also seduced by the devil. That is why he does it, the evil one, so that he can deprive us of our goods, body and soul with the masses and vigils. Therefore they are devils, be they what they will. But the reason why I do not believe in it is that there is nothing in the whole Scripture about souls going around, but about devils going around. The same, it says, that they fly in the air; yea, we have devils also in house and court. But if thou hearest anything, say, Thou art the devil. Do not take care of him, and let him rustle and rumble. There is no deeper thing than to hold masses and vigils for the dead; for the devil has let himself be confessed so much, until he has brought about such a thing. Beware of the evil one. Amen.
God have praise.
St. Anonio Eremita
Sermon from St. Antonio Eremita,
therein are found all the examples of the saints, insofar as they are good and edifying.
Held at Wittenberg, Anno 1522.*)
Preliminary report.
Hail and blessings to the reader!
It is now a matter known everywhere into what abuse the monastic and cloister system has fallen, and into what decay the customs, ordinances, and the way of life of the monks and cloisters have fallen.
*) This sermon, published by Luther in Latin, is translated into German by Friedrich Eberhard Rambach, deacon in Halle. - Cf. Jen. A. II, 534 ff; Erl. A. opp. var. siA. VI, 449 sqq.
D. Red.
The first Christian church was a church of the same name, and the first Christian church was a church of the same name, and the first Christian church was a church of the same name, and the first Christian church was a church of the same name, and the first Christian church was a church of the same name, and the first Christian church was a church of the same name, and the first Christian church was a church of the same name, and the first Christian church was a church of the same name, and the first Christian church was a church of the same name. For in former times boys were instructed in the truths of Christianity, and received their free education.
1946 L vi, 45o-^W. Sermon of St. Anthony Eremita. W. xii, 2467-2471. 1947
They were kept until they had grown up. In time, according to the unanimous report of ancient church history, they were married off, so that they would not wander about in the world, give themselves over to laziness, idleness and other rash things, which generally pave the way for carnal pleasures. But after those who were entrusted with this education and who had to enjoy the church goods for their efforts had changed their minds, they turned such a godly foundation into a self-interest and a pharisaic nature, and no longer offered helping hands to the poor. From this the swarm of monks has arisen, and such a state has been established, which is completely contrary to active love.
is. In no other monastic order can one find such sparks of love and a greater glow of godliness than in the order founded by the venerable old father Anthony. For in the same, all those who have felt, as they call it, the flammam adustionis (the flame of passion), are freely maintained in food and clothing for the whole of their lives out of Christian piety, without, however, spurning other charitable contributions. For this reason, it is customary for a few people appointed for this purpose to collect annually in some towns and villages, indeed, almost through the whole of Christendom, a collection for the maintenance of their poor; which is a very well-known thing. Farewell.
JEsus!
This present sermon, on St. Anthony, was preached by the godly D. Martin Lutherus, through whose faithful service the evangelical truth has been restored, at the gracious instigation of Prince Frederick and D. Reisenbach, his preceptor, in Lichtenberg, on the day of St. Anthony.
Ps. 32, 11. 68, 4. 33, 1.
Rejoice in the Lord, and be glad, all you righteous, and glorify, all you upright. But the righteous must rejoice and be glad before God, and rejoice with all their heart. Rejoice in the LORD, you righteous; let the pious praise him beautifully.
1 Paul teaches us in the 11th chapter of his letter to the Hebrews that the lives of holy persons must be presented to the people in order to bring them to faith in God; just as Christ Matth. 22, 4. says to the guests invited to the wedding: "My oxen and my fatlings have been slaughtered. And Augustine confesses in his "Confessions" that this contributed much to his conversion, since he had diligently read the lives of holy persons; and in this he cites the words read in the 120th Psalm v. 4: Sagittae potentis acutae cum carbonibus desolatoriis, et vastant omnem impietatem. (This is what the word of God does with the examples of the saints that appear in it. For by it first of all the evil desires are suppressed and the sinners are converted to God. Before
But above all, those examples of the saints are useful in which more traces of their faith in God are found than of their works and extraordinary deeds. For faith, by its nature, is more important than works and is necessary for their accomplishment, although works can also be done without faith. For Christ preached in Matthew 24:24 that people would come who would perform signs and wonders, so that even the elect would be led into error if it were possible. Therefore, no works and extraordinary deeds are to be trusted if they either do not come from faith or promote it.
2 Since we now confess St. Anthony to be a particularly holy man, and it is our duty this time to do so,
1948 L. VI, 482. 4S3. Sermon of St. Anthony Eremita. W. XII, 2471-2473 1949
To renew his memory in the world, and to praise the grace of God that dwelt in him, which grace of faith in God shone forth wonderfully in him: so I am resolved to briefly highlight the most important things from his legend or biography, and to hold up to us the example of such a great man. We now read of this in the life of St. Anthony, as Blessed Jerome chooses it in Vitis Patrum c. 36. that he gave his disciples the following useful practical rule against all kinds of temptations and temptations to which we poor people are daily subjected; namely, that every man should make an effort to stand in a constant spiritual joy of his heart, as this is so powerful against all evil that nothing opposes the devils so much as the joy of the Lord, because they themselves are spirits of darkness and sadness. This sadness is a sharp arrow that they shoot, so that they make people sad, despondent and melancholy, prevent their diligence to good works, frighten them with many adversities, and extinguish all spiritual joy in their hearts.
But the joy is not of one kind. First, there is a carnal joy. This arises from the abundance and enjoyment of bodily things, such as health, happiness, wealth, honor, favor, power, friendship, and the like. And these things avail nothing, but rather deny sadness in the time of affliction. For as the things in which they rejoice are deceitful and inconstant, so also the joy which they feel in them is altogether uncertain and variable. Therefore he emphatically says: spiritual joy, which comes from spiritual things. But by spiritual things are understood those invisible gifts of God, which no eye has ever seen, no ear has ever heard, and which have never entered the heart of man, 1 Cor. 2:9.
4 Therefore, the question arises: How can a man rejoice over that which he neither sees, nor hears, nor comprehends? Answer: For this purpose God has ordained and prescribed a marvelous means, that since we cannot comprehend things ourselves, we should
things, which are the Word and the Sacrament.*) The Word is the promise, through which he promises the things themselves. The sacrament is the sign, by which he shows the things. So when we have grasped the promise and the sign of it, we will in truth grasp the things themselves. Therefore, there is nothing more pleasant, nothing sweeter, and nothing more powerful for comfort in our present life than the divine promise and the sign of it, or the sacrament.
But what does the word or promise of God promise us? Answer: That which man desires most. But what does man desire most? Answer: He wants to live forever and never die; he wants to be without sin and an evil conscience; he wants to be confident and of good cheer, free from the fear of death and hell, free from the terror of the last day. If you ask a man, "Do you wish and desire these things?" he will answer, "Oh, yes, with all my heart. For these are the things that grieve a man most. And if he had all the joy in the world to enjoy, he would not be happy as long as he fears death and feels sin in his evil conscience. Therefore, all men strive to avoid such evil and to obtain the goods that are contrary to it. It will not be easy to find such an imprudent man who would not accept life for death, heaven for hell, righteousness and innocence for sin. But few find life and the place where these things are found. And if a man has not found these, he can have no spiritual joy. Therefore, when St. Anthony so emphatically extols spiritual joy, as Scripture does, exhorting us to "Rejoice in the Lord always," he undoubtedly meant to teach us that spiritual joy arises from a holy assurance and confident courage against sin, death, and hell,
*) We have translated here the text of the Jena edition; since the original Latin text is corrupted.
D. Red.
1950 L. vi, 4Z3-4SS. Sermon of St. Anthony Eremita. W. xii, 2473-2476. 1951
but is connected with a certainty of righteousness, life and blessedness. Therefore Baruch also writes in the third chapter of his book v. 9, 14, 15: "Hear, O Israel, a commandment of life. Learn now the right wisdom, that thou mayest know who it is that giveth long life, goods, joy, and peace. Who knows where she dwells? Who has come into her chamber?" And it follows there that many kings have searched for it, and many other people have sought it. But few have found it, therefore they have also perished. See also the beautiful conclusion of this chapter, in which it is taught where this joy, where this wisdom, where this peace is found.
(6) Now, as men seek to attain the goods hitherto named, some seek to attain this way and peace by their works, arts, and endeavors. For when they are tormented by sin, "and in their conscience are troubled by the fear of death and hell, one runs to Rome, another to Compostel; one sets fast days, another chooses this or that work, or place, or time, in which to practice, that he may escape sin and death, and rejoice spiritually in peace of conscience. And all these seek in vain, and are lost with those of whom Baruch spake. For the goods by which spiritual joy arises are not found in this or that place, work, or day. For this reason Baruch writes in the place mentioned, v. 29, 30, 31: "Who has gone up to heaven and brought them down from the clouds? Who has sailed the sea, and found them, and brought them rather than precious gold? There is no one who knows the way where this wisdom is found." The reason for this is that they are such goods, which are found only in the word of the promises; therefore, the man who wants to find them must renounce all visible earthly things.
(7) Therefore, there is no safer place where peace and joy of heart are more surely found than in the word of the divine promise. Whoever, then, in his sadness, in his evil conscience, or in danger of the
Death runs elsewhere and seeks help than in the promise of God, he must inevitably go astray. Therefore Baruch says: "He who knows all things knows them, and has found them by his own understanding, and has given them to Jacob his servant and to Israel his beloved"; and this not otherwise than by means of the word of promise. Therefore, when you are troubled by your sin, when you are tormented by death, or hell, or any danger, or the temptation of the devil, you must turn your eyes away from the evil that torments you, and turn with all your strength to the promise of God. For therein you will find such rest and peace and joy of your soul that all hell cannot rob you of.
- do you ask: How many are these words of God's promise? I answer: A great many. The first is a general promise against all evil, whether it be sin, or death, or temptation, or whatsoever it may be called: "He that believeth and is baptized shall be saved." One cannot rejoice enough over this single word. For if in the hour of temptation you remember this one promise, and say to the devil to his face, Behold, I am baptized, and believe on Jesus, and refer to the words, "He that believeth and is baptized shall be saved," you are in the place where you can find peace, joy, and rest. And if you steadfastly adhere to these words and do not doubt the truth of them at all, even basing yourself on your baptism, it is impossible that death or the devil should be able to overcome you, make you sad and grieve you. Therefore, we read of a certain holy virgin who held out nothing but her baptism against all kinds of temptations she encountered, and cried out in very short words against the devil and his temptations: I am a Christian! As if she wanted to say: I am baptized and believe, therefore you, O Satan, can do nothing against me; for the insurmountable word is opposed to you: "He who believes and is baptized". For to all of us who are baptized and believe, this word of the
1952 L. VI, 455-457, Sermon of St. Anthony Hermit. W. XU, 2476-2478. 1953
promise, which we should hold with confidence against all evil, so we will soon feel comfort and relief.
(9) But apart from this general promise, you still have many special ones before you. For if your sins trouble you in conscience, you can use the words of Christ, Matth. 18, 18, to awaken a special joy: "What you loose on earth shall also be loosed in heaven. If, therefore, you are absolved of your sins by a servant of God or, in case of need, by another devout Christian, and if you really pay attention to this promise of God, by which he absolves you of sins and receives you into his grace, and if you do not run elsewhere (for in this matter the foolish and the wise are very different: those, the foolish, want to get rest by their own powers, apart from the word and faith; but these, the wise, take hold of the word of promise by faith and rest in it quite securely and confidently; but afterwards they also do good works): then you have found the safest place of peace and joy. For God does not lie or deceive; only believe His promise steadfastly. This is the place of rest, of which it is said in Ps. 71, 3: "Be to me a strong refuge, whither I may always flee, thou that hast promised to help me; for thou art my rock and my fortress." For otherwise, as I have said, we cannot find and possess GOD, since He is invisible, but in the word of His promise. He Himself is our confidence and strength.
(10) Therefore, if death or the danger of it frightens you, where will you go? Nowhere else but to the word of Christ, "I am the resurrection and the life. He that believeth in me shall not die, though he die, yet shall he live," John 11:25. This is a word that cannot lie, if thou but grasp it in faith, and believe that Christ spoke truth, and call upon him. If you do not do this, nothing else will help you; you will be lost. So also, if a temptation or other affliction afflicts thee, thou hast the word of Christ:
"Come unto me, all ye that labor and are heavy laden," Matth. 11, 28. In these words you will surely find peace and all good things, if you believe that Christ spoke the truth. Thus it is: there is no peace, no joy, no blessedness to be found, except in the word of God, in which he promises us his goods. Thus, two things are necessary for the spiritual joy that St. Anthony so emphatically praises, namely: first, the word of promise, and second, faith in it. In the same way, two things are necessary for the health of the body: first, a firm and safe place where one can stand, and then the entrance.
(11) In this, however, Satan is wont to set many snares for us. First of all, he tries to distract our minds in such a way that in danger and misfortune we either do not remember the word of the promise or cannot find it, by only presenting us with the sins and frightening us with the greatness of them. And even if he cannot prevent man from finding the word of God, he tries to prevent the power of it, so that man does not firmly believe in such a word of promise. Just as soldiers in the field are wont to lure their enemy out of a safe place and lead him astray, so that he does not know where to turn, or so that he cannot get where he wants to go, so it is in these spiritual matters of conscience.When Satan frightens us with sin, death, or any other temptation, we should take hold of the word of God as a strong lock and put everything else that Satan whispers to us out of our minds, then firmly trust in this word, firmly believe, and give no ear to the doubts that Satan raises. And in this way, one must enter the safe strong castle of the Lord and steadfastly believe the promise of God.
(12) Perhaps you will say, "Well, if it is by faith alone, which is added to the word, then there is no need of works? Answer: Certainly, good works must be done. But that wants
1954 L. VI. 457. 4S8. Sermon of St. Antonio Eremita. W. XII, 2478-2481. 1955
The Scriptures state that only through true faith should the heart of man learn to trust the word of promise. Out of such faith the works flow, out of grateful love for God, without any intention of punishment or reward. For such a person already has the future inheritance through faith. Thereby the heart is purified; man becomes righteous by faith, without works. In this way, works also have their benefit, but apart from that, the words of the apostle Paul remain (Rom. 14:23): "Whatever does not come from faith is sin. Now where these two things are, word and faith, there are good works; but where they are not, there also the works are evil and harmful. In this passage there is again a great difference between the foolish and the prudent. The former, before they accept the word and believe, want to obtain rest by their works; but the latter take hold of the word of promise first of all, and are sure of it. But afterwards they also work good works.
13 From this it is clear that St. Anthony has given us a salutary lesson against all the evils that can come our way, showing us that we should always rejoice spiritually in the Lord;
Just as, on the contrary, this is the most convenient opportunity for Satan to destroy us, if he can plunge us into sadness. Therefore also Sirach says: "Drive sadness far from you, for sadness kills many people, and yet serves nowhere." Cap. 30:24, 25. But how such sadness can be driven away has been shown above, namely, through the word of God and our faith. Just as we read of St. Anthony that his heart was so full of spiritual joy that his countenance was never changed, and it is said that even if one had never seen this holy man, he would still have known him by his joyful countenance. And so he fulfilled the apostle's word most especially, "Rejoice in the Lord always." And no Christian, even if he commits a misstep, should let it take the joy out of his heart, but take the word and rise from his fall. As the Scripture says (Prov. 24:16), "The righteous falls seven times, but the Lord helps him up." Keep, then, the example of this Saint Anthony, which may serve you in this life. But God grant us all a blessed change one day, Amen.
1956 L.Mb., 218. on the seventeenth Sunday after Trinity. W.m, 2480. 1957
XXXV.
On the seventeenth Sunday after Trinity.
At the consecration of the castle church at Torgau held on. 5. October 1544.*)
To the Sublime, Highborn Princes and Lords, Mr. Johann Friedrich and > Mr. Johann Wilhelm, brothers, Dukes of Saxony, Landgraves in > Thuringia, and Margraves of Meissen, my gracious Lords.
God's grace through His only begotten Son, Jesus Christ our Savior, beforehand.
Sublime, highborn princes, gracious lords!
Blessed are they, O Lord, that dwell in thy house, that praise thee for ever, saith the 84th Psalm, v. 5. This beautiful consolation is of great need to all Christians at this last, sorrowful, and very difficult time, against
*) We take from Erl. A. 20 d, 218, the following notes: The editor of this sermon was Caspar Creuziger, who dedicated it with a letter to the dukes of Saxony, Johann Friedrich and Johann Wilhelm, brothers. At the end of the sermon, the eighty-fourth Psalm is added with a short introduction, which is missing in the Jena edition, while the Wittenberg edition offers a detailed explanation of this Psalm, which, however, does not originate from Luther himself, and in some places even proves to have been written after Luther's death. - For this dedication ceremony of the first Protestant church built in Saxony, the churfürstliche Kapellmeister, the famous Johann Walther, had composed a fugue for seven voices, in which, while the other voices sang the beginning of the 119th Psalm, the bass voices sang the following verses:
Vive! Luthere! Vivite! nostrae Charaque Christo Inclyta nobis Reddita, vestro Nubibus atris, Candidiore
Vivite longos
Vive! Melanchthon!
Lumina terrae,
Pectora: per vos
Dogmata Christi
Munere, pulsis
Prodiit ortu
Dogma salutis.
Nestoris annos!
The church itself has had a strange history in later times, and in view of the interest it gains for us from the fact that Luther himself consecrated it as the first Protestant church, it may be desirable for the readers of the following sermon if we give them a brief history. - The church was
so great danger, affliction, anguish and distress, which the Church of God suffers daily, and of which it must await still greater and more in these dreadful disruptions and almost final downfall of the regiments and pacific
built in place of the former old St. Martin's Chapel. Luther alludes to the nearby fountain in the castle courtyard in his sermon. When soon after the Saxon churl passed over to the Albertine line and Dresden was the residence, this church was also held in high esteem by the new churl and was visited especially at state parliament meetings, where the high court preachers of Dresden, a Weller, Leyser and others preached. It became different under the Catholic Electors of Saxony! In 1726 the last court service was held in this church; no Protestant prince has prayed in it since. The Electors rarely came to Torgau at all, and only when they were hunting. On such occasions, Frederick August II heard - and for the first time in November 1736 - two Catholic early masses in this Luther Church. During the Prussian occupation of Torgau in 1744, it was used for military services, and the Superintendent Grulich rededicated it with a frank sermon on Luc. 3, 14. After the castle at Torgau had been taken into use for the newly founded penitentiary and workhouse under Friedrich August III, there now sat - sad change of events! - in the church, where formerly the lords of the land had worshipped in princely adornment, the criminals of the land sat and clinked their chains. The first service for the convicts took place in 1722 on the same Sunday on which Luther had once consecrated it. It served this purpose until April 19, 1812, when the penitentiary was moved to Lichtenberg. It now stood empty again, and during the French occupation in the next few years it also suffered all the indignities that were then inflicted on the other churches of the city. Now, under the Prussian regime, it serves an uninitiated garrison congregation. - Cf. Jen. A. VIII, 194; Altenb. A. VIII, 367; Leipz. A. XII, 551; Erl. A. 20 d, 218.
D. Red.
1958 L.Mb., 218. on the seventeenth Sunday after Trinity. W.XU, 2480-2484. 1959
The first thing we see is how the devil's wrath and raging is taking over in such a horrible way, which he is driving through the evil world. For we now see tangibly enough how the wicked devil's fierce wrath, raging and ravings are gaining the upper hand in such a horrible way, which he is driving and practicing through the evil world to completely and finally wipe out the pure teaching of the divine word and the little group that learns, teaches and confesses the same; And, at the same time, he will strongly and powerfully inflict terrible punishments on the great and powerful, and now completely ingrained and hardened, contempt and ingratitude of the great multitude for the blessed light of the Gospel and so great a blessing that God has given us with it at this time of ours.
Moreover, even among the few who still seriously mean, love, honor and keep God's word in a fine good heart (as Christ speaks Luc. 8, 15.), there is so much weakness and frailty, which they feel in themselves and see in others, and nothing can be counted on human protection, salvation, or faithful and firm support and cohesion. This last age of the church, which has almost completely passed away, is not endowed with any but great honor and glory, outwardly and before the world, of such excellent miracle-workers as the dear fathers and prophets were, nor gifted and adorned with such great visible redemptions, victories or other miraculous works; and yet, like the church of the people of Israel, standing in the midst of the Red Sea, bare before the world, defenseless and helpless, surrounded on all sides with vain ghastly images and sights of death and destruction.
In the face of such a miserable and fearful sight, we have no other consolation than this single, firm, certain consolation: that God has promised that He will not let His Church, as the beloved bride and the glorious chosen inheritance of His dear Son, perish or be destroyed in the human race, but will preserve its little body until the end of the world against all power, wrath, raging, cunning and malice of the devil, and that it will not be destroyed until the end of the world.
And that these shall be His eternal church, and that they shall be preserved and remain in the collection, in which the doctrine of the gospel of Christ His Son is taught, learned and known; as Christ Himself very comfortingly says John 14:23: "He that loveth Me shall keep My words, and My Father shall love him; and we will come unto him, and make our abode with him" etc.
The Son of God himself promises those who love him as their faithful Savior, and show such love by holding fast to his word, that they will be God's dear children and his eternal inheritance; and that where and how long there will be some on earth who hold to his word, he and his heavenly Father will also be with them, yes, come to them, and have a dwelling place among them, rule and show divine works. But if he is to be with them, dwelling and living, then they must also have a place, an inn, a small group and a gathering on earth. The psalm above also says that those who dwell in the house of the Lord, that is, those who are in the company, who hear, learn and teach the word of God, should praise him forever and ever, and, as he says in the same place, produce much fruit on earth, so that the knowledge of God may be spread and he may be praised and glorified by others. For this reason, there must always remain on earth a number of places and collections for them, where they can be with one another and abstain.
Therefore, even at this present time, when the Church of Christ is also losing the comfort and confidence of human protection and lasting status, we should hold fast to this hope from the divine Word, and not doubt, even if we should see the world fall to pieces, that God will nevertheless miraculously preserve something remaining of this Church of His, in which, through His unspeakable grace, right doctrine and knowledge of God shine and right calling takes place; for which we and some after us may give him thanks and praise.
Since E. F. G., praise to God, is also among the group of those who love God's word
1960 L.Lvb., 218. on the seventeenth Sunday after Trinity. W. XII, 2484-2487. 1961
and honor, moreover also to other honest and laudable studies and arts, which are necessary for the preservation of the teaching authority in the church, princely inclination carry; for this they then of the hochlöblichen Churfürsten zu Sachsen u. s. w., F. G.'s father, to the special comfort of these lands and churches, and thus it is comforting to hope that F. G. is one of those right beautiful plants, which, as the 92nd Psalm v. 14, 15. says, planted in the house of the Lord, should also flourish and blossom until old age, be fruitful and fresh, and be noble members of the holy church of God: so we should also thank God for this benefit, and faithfully ask that he who has worked such a beginning and good will in E. F. G. may be the one who wills it. F. G., may also bestow the accomplishment of it, so that through E. F. G. may be done that is pleasing to Him.
Because also from gracious divine bestowal by the High Princely G. Christian faithful diligence until therefore God's word and Christian studies and schools are preserved and also spread, and E. F. G. has good Christian and inclined will to promote such Christian work. F. G. to promote such Christian work and to help to maintain it have quite good Christian and inclined will: so we undoubtedly hope that God will continue to graciously preserve such His gifts in these lands, and to protect E. F. G. in such. F. G. protect and preserve them, so that the divine word and the church's shelter and entertainment against the enemies of the same may be and remain preserved in these lands.
And after a Christian, divine work has also been done on this one, that through the venerable
The Holy Father, the faithful and noble servant of Christ, D. Martin Luther, blessed, a Christian dedication of a new house, ordained for the preaching of the holy Gospel, and kept impenitent from all papal false teaching, idolatry and abuses, and at the same time devout Christians warmly pray and call for such work, so that here too it is to be hoped that God will also protect and preserve such work and the overseers, as long as His Word is preached purely and loudly there. Martini's sermon, which was preached for such dedication, not to be completely forgotten, but to leave it in print for the betterment of pious Christians, and to E. F. G., who also preached such sermons. F. G., who also contributed to such a Christian work, for their subservience, with the humble request that E. F. G. may hear this for his gracious favor.
For I, of simple and, as I hope, Christian opinion, consider that Christians are guilty of publicly praising before the world what they recognize and consider to be God's work, on this consolation, which is most necessary for us and the whole church of this time, and which alone is certain and certain for us, that what is of God will not be erased by men, Acts 5, 39. 5, 39. May the eternal God, Father of our Savior Jesus Christ, always graciously preserve and maintain E. F. G.. Wittenberg, October 1, 1546.
E. F. G.
subservient > > Caspar Creuziger, D.
This house is now newly built in praise of the Lord Jesus Christ, the like of which has never been seen before, which has been found unscoured by the pope and his poisonous abominations, which he has instilled in all.
God grant that it may remain pure, hear nothing but God's word alone.
This is what a duke of Saxony has built and accomplished out of the devotion of God,
Johann Friedrich is his name, Prince of the Empire and Marshal was, In the thousand five hundredth year, For four and forty done.
Doctor Martin, God's man, The first sermon therein did,
So that this house is consecrated, he needs no chametz, holy water, no candles, flags, nor incense, the divine word and his prayer, together with the faithful, did.
1962 L. 20 d., 220. 221. on the seventeenth Sunday after Trinity. W. XII, 2487-2489. 1963
My dear friends, we are now to bless this new house and consecrate it to our Lord Christ: which is not only due and proper to me, but you are also to take hold of the sprinkler and the censer at the same time, so that this new house may be directed so that nothing else may happen in it, except that Our dear Lord Himself may speak to us through His holy Word, and we in turn may speak to Him through
Prayer and praise. Therefore, so that it may be properly and Christianly consecrated and blessed (not like the Papist churches with their bishop's shrine and incense, but according to God's command and will), let us begin to hear and act upon God's Word. And that this may be fruitful, let us call upon His commandment and gracious promise with one another and say an Our Father.
Luc. 14:1-11.
Healed by the water addict on the Sabbath etc.
And it came to pass, that he entered into the house of one of the rulers of the Pharisees, on a sabbath day to eat bread; and they kept watch over him. And, behold, there was a man before him, addicted to water. And JEsus answered and said unto the scribes and Pharisees, saying: Is it also lawful to heal on the. Sabbath heal? But they held their peace. And he took hold of him, and healed him, and let him go, and answered and said unto them: What man is there among you whose ox or ass falls into the well, and he does not immediately bring him out on the Sabbath day? And they could not answer him again. But he said a like thing to the guests, when he perceived how they chose to sit on the top, and said unto them: If you are invited to a wedding by someone, do not sit on top, lest a more honest person than you be invited by him; and when he who invited you and him comes, say to you, "Leave this one," and you will have to sit on the bottom with shame. But when thou art bidden, go and sit down at the bottom, that, when he that bade thee come, he may say unto thee, Friend, go up. Then you will have honor before those who sit at table with you. For he that exalteth himself shall be humbled; and he that humbleth himself shall be exalted.
1 This gospel gives us a disputation, which Christ must hold here with the Jews, about the Sabbath; for they were especially well afflicted with their Sabbath. So the Lord also afflicts them with this, and does it quite gladly, and also does well with it. He, the Lord, used to preach on the Sabbaths, when the people came together, as we do on Sundays, and did a miraculous work on the sermon to help the poor people and especially to confirm his teaching. Now the Jews could well tolerate such preaching (where he did not scold them), but that he went about with the sick on the Sabbath and performed miracles, of that they had no pleasure and called it breaking the Sabbath.
Now this piece of the Sabbath belongs to the sermon of the Catechismi, since one says of the commandment: "You shall sanctify the Sabbath (or holiday)". Which was especially a serious commandment to the Jews, as the third in the first tablet, and to keep on the day appointed for it (namely, the seventh).
laid. Therefore they did not joke about the Sabbath, and therefore they are offended that Christ heals the sick on the Sabbath, blaming him as if he did not keep the Sabbath. Matth. 12, 10. Wisdom must therefore be justified by her children. Just as they still reproach us Christians today because we preach the Ten Commandments and the Sabbath, and yet do not keep it according to their ways. But what they gain by their reproaches and blasphemies against Christ and his church is also seen in this gospel, namely, that they must bite their own tongues and be publicly shamed by their own example of oxen and asses.
(3) But we know by the grace of God how to keep the Sabbath. For we have learned it from our Lord, the Son of God. It is true that the Jewish people at that time had a special Sabbath day, a special place, a special people, and a special priesthood.
1964 D. 20 b.. 221-224. on the seventeenth Sunday after Trinity. W. XII. 2489-2492. 1965
or worship. For all this had to be done in their own land and in the temple at Jerusalem, by the Levites, who were of the priestly race, of whom, and of no other, they alone had to be ministers of the church. But we, who are in the kingdom of our Lord Christ, are not bound to one family or place, so that we must have only one place and one family or one set of persons; but we are all priests (as it is written 1 Pet. 2, 5. 9.), that we should all preach God's word and work at all times and in all places; and from all persons, families and classes, we may be specially called to the ministry of preaching, if we have the grace and understanding of the Scriptures to teach others. So we are also lords of the Sabbath with Christ and through Christ; as he himself says Matth. 12, 8: "The Sabbath was made for man's sake, and not man for the Sabbath's sake"; "therefore the Son of Man is Lord also of the Sabbath", Marc. 2, 27; and therefore all who believe in him are likewise lords of the same.
- There, with the Jewish people, it had to be so, that they kept a certain, special, certain day (as well as a tribe, persons and place), until Christ, so that they would be distinguished from the Gentiles by such an outward way, ordered and commanded by God Himself, and they would also have outward testimony that they were God's people, among whom God's Son should be born: But now that the same our Lord is come, and hath begun a new everlasting kingdom throughout the whole world, we Christians are no longer bound to such outward special observance; but have liberty, if we like not the Sabbath or Sunday, to take Monday, or any other day in the week, and make it Sunday; But so that it may be done properly, and be a day or time convenient to us all, and not be in the power of any one to make a special one for himself in that which concerns the whole congregation or common church, or even to change the appointed time or day, unless a special common necessity requires it. As
For even he who is called to the ministry and commanded to preach shall not preach to himself alone, but to the whole congregation. For this reason, they should all come together at a certain time and place, when the common man can rest from his work, so that they can know and hear their preacher. If, however, there is such an emergency that they cannot preach or meet today, as on the appointed day, they may do so tomorrow or on another day.
(5) But since Sunday is generally accepted as our Sabbath or holiday, let it remain so; only that we be lords over it, and not he over us. For that each one should make a new one, as he pleases, with day, hour and place, that would not be right either; but let all at the same time unite and make ready, and come together to hear God's word, and again call upon him with one another, and pray for all kinds of need and give thanks for benefits received. If it cannot be done under the roof or in the church, let it be done in a place under heaven, and where there is room for it. As St. Paul preached by the water in Philippi, Acts 16, 13, and at Troada, Acts 20, 6, in a hall. But that there be an orderly, common, honest assembly; because it is not possible, nor ought any man to appoint his own place and place, and not to seek secret corners to hide in, as the Anabaptists are wont to do. We Christians also have this freedom from the teaching of today's gospel, and we should also keep it in mind that we are masters of the Sabbath and other days and places, and do not place special sanctity or worship in them, as the Jews or our papists do.
(6) So this house, according to such liberty, shall be built and arranged for those who are here in the castle and at court, or who otherwise wish to come in: not to make of it a special church, as if it were better than other houses, where the word of God is preached. If, however, there were a need that one did not want to or could not come together here, then one would probably want to meet outside at the well.
1966 L. 20 d., 224-226. on the seventeenth Sunday after Trinity. W. XII, 2492-2494. 1967
or preach elsewhere. For the prophets did not regard the temple at Jerusalem so highly (especially if they did not want to suffer the high priests there), nor did they always preach in it, but here and there, as and where it happened, as can be seen in their writings. But nevertheless they often desired to be with the multitude, and in the place where they met together publicly, as the 42nd Psalm v. 5. says: "I would gladly go with the multitude, and go with them to the house of God, with rejoicing and thanksgiving, among the multitude that celebrate there." Now this crowd must have a place, and its days or hours, so that it is convenient for the listeners; therefore God has arranged and arranged it well, that He has appointed the holy sacraments to act in the congregation, and in a place where we come together, pray and give thanks to God; as also happens in the secular government, where something that concerns the congregation is to be acted upon; much more should it happen here, where one is to hear God's word.
(7) And the advantage of Christians coming together in this way is that prayer is even more powerful than usual. One can and should pray everywhere, in all places and at all hours; but prayer is nowhere so strong and powerful as when the whole crowd prays in unity with one another. Thus the dear arch-fathers with their servants, and whoever else joined them, found themselves under a little tree or built a little hut, erected an altar, and that was their temple and place of worship, where they preached about Christ, the future Seed, who was promised to them, sacrificed with one another, called upon God and thanked Him. And so they were always happy (where they could) to be with and with one group; although they also otherwise contemplated and prayed to God's word and promise alone.
- And because we often read in the holy scriptures that also some man's prayer was very powerful, as, Gen. 18, 23. ff., where Abraham prays to God for the people of Sodom and the surrounding cities, and takes and wins him so far that he, where also only ten righteous people would be found in it,
And Christ makes another and stronger promise, Matt. 18:20: Where only two or three come together in his name, he will be in the midst of them, and if they are one with one another in supplication, it shall be done for them of his heavenly Father. etc. How much more shall a whole congregation of Christians be comforted by this promise, if they pray one with another in Christ's name? And if no other fruit followed, this would be more than enough, if there were two or three of them, or a whole group of them, that Christ himself would be present with them. God the Father and the Holy Spirit will certainly not remain outside, and the holy angels will not be far away; but the devil with his infernal multitude will not like to be near.
- Let this be said at the beginning of the gospel of the Sabbath, how and for what purpose and in what way we Christians are to use it, namely, to come together at the time and place when we are one, to act and hear God's word, and to present our and other common and special needs to God, and thus to send a strong and powerful prayer to heaven, also to praise and glorify with one another God's good deeds with thanksgiving; which we know to be the right worship, if it is heartily pleasing to Him and He Himself is present; that we are not allowed to build Him a special church or temple at great expense or burden, and are not bound to any place or time by necessity, but that He grants us the freedom to do so when, where, and how often we can, and to unite ourselves so that, as we are otherwise obligated in the whole Christian life to use our freedom in such outward things in love for the service of our neighbor, so also in this we may keep one accord and equality with others.
(10) Secondly, we see how Christ reproves the blindness of the Jews, and puts to shame those who would reprove him, and teaches them from their own example how to use the Sabbath in liberty according to our need and that of our neighbor. For here they begin to quarrel with him about his keeping the Sabbath.
1968 L.Mb., 226-228. On the seventeenth Sunday after Trinity. W.XII, 2494-2497. 1969
They blame him for breaking the Sabbath and think that they have done it very well. Just as they did before in the 13th chapter of Luke, v. 11 ff, Christ heals a poor woman, who has been bent over for eighteen years, in the synagogue on the Sabbath; the head of the synagogue, or, as we say, the priest, also begins and says to the crowd, "There are six days in the week on which one should work"; on these days you should come and be helped, not on the Sabbath day, on which one should celebrate and not begin anything; with such a sermon he has very much scolded Christ, to whom he is not allowed to speak in private.
But he also gives him a right answer, so that he and his companions turn red and are silenced, v. 15, 16: "You hypocrites, there is not one of you who does not untie his ox or his donkey from the manger on the Sabbath day and lead it to the watering place when it thirsts; and I should not untie this woman, who is Abraham's daughter, from her bond, whom the devil has bound all eighteen years? Again he says: "What man is there among you whose ox or ass falls into a well and does not pull it out on the Sabbath day? I would gladly say to them in our coarse German, "You yourselves are coarse oxen and donkeys, and coarser than those you dissolve, and you may well let the donkey overread you and the ox lead you to school; for he can teach you finely that you dissolve him when he thirsts, and give him to drink on the Sabbath, or lift him out of the well if he falls into it, so that he does not perish. Can you not understand nor learn how much more necessary it is to help a man when he needs it? but are so rude that you forbid to help a man in his need, when you yourselves would not leave your cattle unhelped in their little need. For your ox or cow would not die of thirst if you did not water it on the Sabbath, and yet you think you do not have to let it suffer thirst for the sake of the Sabbath; so consider the need of a stupid animal much greater than that of a man who is your neighbor, made in God's image, and so dear to you that God has commanded you to love him, since he is your neighbor.
Says Matth. 22, 39: "You shall love your neighbor as yourself."
(12) Dear one, put it on the scales and in the account according to God's word. You think it is a great mercy, so your cattle thirst and should not lead them to watering: And you are such a devil, who leaves a man, to whom you owe all love and friendship, even your own life, according to God's commandment, lying in his distress; and you still want to be justified in it, and punish me, who help a sick person, when you would like to be helped on the Sabbath, if it were necessary for you, and would not like it here, nor consider it good, if your neighbor left you in distress and disputed much about the Sabbath; as thou doest now against thy neighbor, and wilt be reproached for it as a great saint, and hast already kept the Sabbath; yet understandest not what the Sabbath is, and how it is to be kept; that even thy cow and ass are wiser here than thou scribe, who teachest thee what thou oughtest to do against them in trouble (much more against thy neighbor).
(13) But such are the hypocrites, who neither know nor hear of the gospel, and suppose themselves to be masters and teachers of all the world, and yet are the most blind and unintelligent. And look at me, that these, with whom Christ has this quarrel, were just the priest and Levite (or even of the same fellows), of whom Christ said Luc. 10, 32. ff., who passed by the wounded man lying half dead on the road, left him half dead, and as much as was in them perished in his distress. This must certainly have happened on a Sabbath, when they wanted to go to their service, and had good reason to leave the wounded man lying there, saying, "God forbid that I should attack this one today; I must not defile myself now, nor miss my service. As the rest of their whoremongers still do today, who may not roast an apple on their Sabbath, much less reach out a hand to a poor person in his need (especially to a Christian), much preferring to help because all Christians are beaten to death: but
1970 2- 20 d.. 228-230. on the seventeenth Sunday after Trinity. W. XII, 2497-2499. 1971
As for their hatred and envy, as well as usury, oppression and scraping of Christians, they have no conscience at all, respect neither the Sabbath nor God's commandment, so that where it is a matter of their own advantage, they do not let a chicken or a goose perish for the sake of the Sabbath (which they pretend to keep so strictly). And summa, they are the very children of the pious saints (although they themselves do not yet know where they are from because of their blood), whom also the prophet Isaiah Cap. 58, V. 4. They are much worse, who are always thirsty for blood against Christ and his Christians, and yet pretend to be very serious about serving God by celebrating the Sabbath; yet they themselves see that their worship, priesthood, temple and Sabbath are over and nothing more.
(14) Therefore it befalls these hypocrites that they must become ashamed and publicly disgraced before Christ. So it shall be with those who want to master and reproach Christ, the Son of God, that they catch glory in him, and are recognized as more mad and madder than an ox or an ass, because they hold such unreasonable animals more and higher than a man. And so they are rightly and grievously overpaid by Christ, that for their honor and mastery, which they sought in him, they publicly disgrace themselves before everyone.
(15) Therefore learn here from Christ what is the right understanding of the Sabbath, and how to keep the difference between the outward observance of the Sabbath, as to time, hour, or place, and the necessary works of love, which God wills to be kept at all times, hours, and places, where necessity requires; that it may be known, as he elsewhere says, Marc. 2, 27, that the Sabbath is ordained for man's sake, and not man for the Sabbath's sake, and thus man is master of the Sabbath, and needs it according to his or his neighbor's need; so that he can keep this and other commandments of God without hindrance. For the right opinion of the third commandment
is actually this, that one should use the Sabbath to hear and learn God's word, as one should keep all other commandments both against God and one's neighbor, and also serve and help others through love.
16 The hypocrites know nothing of this difference and can know nothing of it, because they only consider the outward work of celebrating the day in this commandment and consider it necessary, and yet, if it is useful or necessary to them, they themselves do not keep it: they do not want to leave their ox or donkey unwatered; but they pay no attention to their neighbor's need. They will keep the commandment so strictly that they will not reach out their hand to anyone when they see him in need of their help. And here the ox or the ass must go before the neighbor, and not be called breaking the Sabbath, which they do in it: but if they should serve or help their neighbor in his need, or if they see such things done by others, they must have profaned the Sabbath and dissolved it; as elsewhere in the gospel they say of Christ, How can he be of God that dissolves the Sabbath? Joh. 9, 16.
17 But we know by the grace of God how this commandment of the Sabbath is to be understood; for it reads thus, "Thou shalt keep holy the Sabbath or feast day." Here listen to the words: What does sanctify or consecrate a day, hour, or week? Not, of course, as the Jews and our foolish saints dream, to sit idle and do nothing; but, first, to do something about it, that there may be a holy work, which is due to God alone, namely, to preach God's word purely and holy before all things; not like these scribes and Pharisees, who falsify and pervert God's commandment, because they hold even an ox or cattle better than a man. Likewise, that the others hear and learn God's word, and help that it be preached and kept pure. This is rightly keeping a holiday, and consecrating or sanctifying the place or church; as we consecrate (praise God) this house. Yes, this preaching ministry is the sprinkling, which we all should take hold of at the same time, to bless and sanctify ourselves and others with it.
- secondly, that we should take God's word, as
1972 V.Mb., 230-232. on the seventeenth Sunday after Trinity. W. XII. 2499-2802. 1973
We take the words we have heard into our hearts and sprinkle them on us, so that they may bring strength and fruit in us, and we publicly confess them, intending to remain alive and dead.
(19) Third, when we have heard God's word, that we also bring up a common incense before God, namely, that we call upon Him and pray with one another, which we know is certainly pleasing and acceptable to Him (especially in a common assembly); and that we also unanimously praise and thank God with joy for all His benefits, temporal and eternal, and all the miraculous works that He does in His church. And so everything that happens in such a gathering of the whole congregation or church is holy divine business and work, and a holy Sabbath, so that both God may be served rightly and holy and all people may be helped.
020 For that I preach, when we come together in the church, is not my word nor my doing, but is done for your sakes, and for the sake of the whole church; without there being any that speaketh and leadeth the word by the commandment and consent of the others, who, hearing the preaching, confess the word, and so teach others also. So that a child is baptized, this is done not only by the priest, but also by the godparents as witnesses, indeed, by the whole church. For baptism, like the word and Christ himself, is a common good of all Christians. So also they all pray, sing, and give thanks together; and there is nothing here that any one has or does for himself alone, but what each has is another's also.
(21) Behold, thus the Sabbath is rightly sanctified, and God is rightly served for our blessedness; and even so the neighbor is also served by teaching and prayer, which is the highest service and benefit, by which he is eternally helped. After that, when you come down to the other table, which especially concerns our neighbor, that you also help him in physical need and where you see that he needs your help. For God has also commanded such things, and his commandment shall not be
The commandments are to be kept only apart from the Sabbath, but at all times and at all hours, so that the church ministry of God's word and prayer is not interfered with. For even in the commandment, "Thou shalt keep holy the feast day," the works of charity and other commandments are not forbidden or restrained, but only those by which the preaching of the divine word and prayer are hindered.
(22) So in this commandment of the sabbath day is the whole law understood, that the other commandments should not therefore perish and be dead. When I see my neighbor in distress and in danger of his body and life, I do not go over to him, as the priest and the Levite did, and let him lie down and perish, Luc. 10:31. Thus, just by pretending to keep the Sabbath pure, I become a murderer of my brother; but I serve and help him, as the Samaritan bandaged the wounded man and laid him on his animal until he brought him to the inn. Thus we see that our Lord Christ Himself did, and with His example taught us to do. For as the history of the Gospel shows, this was his way, that he commonly went into the synagogues (which were like our parish churches) on the Sabbath, and there preached a sermon to the multitude who were praying and singing psalms, and there, when the sermon was over, or afterwards, when he was summoned by someone, healed over tables the sick who were present or brought to him. These were his good works and alms, that he threw around the beautiful part of the salutary doctrine and gifts of health, and in addition gave forgiveness of sins and God's grace to all who sought it from him; as he still does today in his church by the same preaching ministry that he himself led.
(23) On the other hand, there is nothing to be seen in these hypocrites who reproach and punish Christ for not keeping the Sabbath, but only the contradiction of this and the other commandments, both with their doctrine and life. For first of all, they do not teach rightly, pervert God's commandment, teach neither to pray nor to give thanks to God; indeed, they teach to slacken the right works of love toward one's neighbor, to help him both spiritually to the kingdom of God and physically in his need.
1974 L. 20 d., 232-234. On the seventeenth Sunday after Trinity. W. XII, 2502-2505. 1975
If they themselves do such works on the Sabbath day (and are justified in doing so), when they meet their own needs and serve their bellies. As that they do not let their oxen and donkeys, if they thirst or fall into a pit, suffer distress; item, that they slaughter oxen, calves and sheep on the Sabbath day (as Christ says elsewhere, Matth. 12, 5.) and prepare them for sacrifice, and teach the people that they only bring them many such sacrifices, 4 Mos. 28, 9. If this is not also done by hand, ask a butcher about it. And they do this not for the sake of God, as they pretend, but for the sake of their belly and pleasure; as they themselves testified that they ordered sheep, oxen and doves to be sold at the great feasts in the temple, so that only the sacrifice would be much offered to them. Otherwise they could have said to the people, as the chief of the synagogues said, Luc. 13, 14: "There are six days in the week", on which you bring and prepare your sacrifices, and not on the Sabbath day.
- So we have also done so far under the papacy, that I can well set myself as an example, who lived more than fifteen years in pure idolatry and blasphemy, in unbelief in God, and false trust in the dead saints, whom I called, item, on my masses and monastic life; I would have condemned, persecuted and put to death (as they are doing now in their hardening) even pious innocent Christians, who did not want to praise such idolatry, thinking that they were doing God a great service, while I always kept my daily services and celebrations in the church with great devotion. But now God has graciously delivered me from this, and given me to see that this is vain deception and ungodliness, and that the whole papacy is nothing else nor better, neither vain such rude teachers and disciples, who belong to the school of oxen and asses, nor are they worthy to be compared to them, for they are not yet as good as the Jews, who kept their Sabbath, which was commanded by God. But these have nothing for themselves, but their own fictitious humanity and self-chosen
Works and lives that lift them far above God's command.
(25) For besides their idolatry and ungodly doctrine, which they daily profane and blaspheme, they regard not any work of love toward their neighbor; yea, they would rather let any man die and perish in his affliction, than stretch out their hand unto him. And they are so diligent here that they could not do a hair's breadth contrary to their own ordinances, rules and orders; just as the Jews were not allowed to pour a little mustard over a mustard on the Sabbath, thinking that they were doing wrong, because they should leave the works of their own invented worship in order or neglect them for the sake of their neighbor; They have no conscience that they not only leave their neighbor unhelped, but also deceive him with false doctrine and cheat him out of money and goods, so that they can fill their bellies and have enough of everything, and not let anything go to waste on them; they pretend that they must defend these as church goods and not let anything happen to them, so that God or their neighbor may have it their way.
(26) Such perverse, foolish saints, even more foolish than oxen and asses, are also Mahomet's crowd, Turks, and all the like, who do not hear and accept Christ. Therefore, we should praise and thank God that we hear and have His word purely and loudly, know how we should behave towards God and our neighbor, practice right worship, and lead our whole life rightly in all things. And we should call upon God with earnestness, asking Him to keep us in His word, in the right faith and in the true sanctification of the Sabbath.
(27) That is enough of the first part of this gospel, the Sabbath, which teaches us how to keep it holy, that we are not bound by time, place, house, or persons, but take and use them according to our opportunity and need, to hear God's word with one another, to pray with one another, and to give thanks. This is best done in a gathering, when we come together for the sake of it alone, and our hearts and minds are less distracted, nor otherwise, when each person has to pray for himself or with others.
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has to do. Therefore, this Hans should also now be consecrated, not for his sake, but for ours, that we ourselves may be and remain sanctified by God's Word, so that we may also help to maintain and extend the same, which God has graciously given us. Follows:
The other piece.
The other part of this gospel is a sermon that Christ says against those who were told to sit on top etc. Which, though it does not seem to be a special doctrine, yet it was necessary to punish the hypocrisy and false understanding of the Jews, who thought that their holiness and worship was only to be exalted, and to be esteemed and honored above others. And just as they perverted the commandment of the Sabbath, which they celebrated for the sole purpose of being thought holy, and thus served not God according to His commandment, but themselves, so they also do in their outward state and nature before the world. They do not direct it to serve God or their neighbor, but only to elevate themselves; they read the Scriptures and Moses with blind eyes, as if it were not commanded that they should take care of the poor and lowly, to serve and help them, but only that they should sit on top on the Sabbath and become lords on earth. As they also still think that their law brings it, that they should be lords over the Gentiles and we should be their servants. Just as the Turk also believes and holds that he must be lord of the world, and with his Mahometists and Mamelukes, dressed in gold and silk, flaunt himself as vain lords and noblemen; but we must go barefoot as their lowly cowherds and lie under their feet. They think that they are doing God a great service, John 16:2, and that when they have done so, it is a sign that God is their friend and is holding on to them, just as our anti-Christ, the pope, also sought and taught this.
(29) So also these hypocrites' preaching and doing was all directed to be held great and glorious by everyone, and free against their neighbor.
They wanted to be ruthless and hopeful, and wanted to do right by them, so they made a different Moses and law, just as they made the Sabbath different from what God had commanded them. Therefore the Lord also had much to do with them in this matter; as he also cries out against Matth. 23, 13. ff. Woe to them, and tells his disciples in v. 6 to beware of the Pharisees and scribes, who like to sit on top in the schools and like to be greeted etc.
(30) Now how do these two rhyme together? Sitting on top is not right, and yet it is also right? for it is not forbidden, and Christ himself, as follows in the text, thus says: "If you are loaded, sit down at the bottom, so that he who loaded you may make you sit up there. How then does he say that one should not sit on top; and yet he also says that he who sits on the bottom should be seated on top?
Answer: Here it stands on the word "choose", so the text says: "When he saw them choosing to sit on the top"; just as they are punished above from the Sabbath in that it is said: "They stopped on him. It must have been both sitting on top and on the bottom. For (as I have said above) we cannot make and set apart for every one a place or place, time, temple, or chapel in the church. So also we cannot all be princes, earls, preachers, nobles, burghers, men, women, masters, servants; but there must be various ranks among ourselves, and each one has enough to do in his rank. So we should not and cannot all sit equally above or below. And the difference must be so ordered by God that he who is of high rank also sits higher than the others; and it should not be that an earl sits above the prince, the servant above the lord. So there must also be a distinction among other estates, citizens, peasants etc.
32But it behooves thee to understand rightly this opinion and words of Christ, and to know that thou art of a higher estate, or otherwise above others, which God hath given thee; but not to gloat over such a gift, and to exalt thyself above all things.
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Hermann, as if you were better in the sight of God than others; but God has commanded you to go down with it and serve your neighbor. As that I am a preacher, God has given me the grace to do so; but in addition He has commanded me not to exalt myself with such a gift, but to go down and serve everyone for his salvation; as Paul says in Romans 15:2, 3: "Let every one of us so place himself that he may not please himself, but his neighbor for his betterment; just as Christ did not please Himself" etc. So he has made others princes, lords, nobles, rulers, scholars, and given them dominion, authority, honor, high understanding, etc., and wants them to be held in honor and placed above all: but so that they do not therefore exalt themselves above all. As they sin most with pride and courtliness, especially at this time, when it is all overpowering with defiance and insistence among the noblest, then also with coarse peasant pride among others.
Therefore, if you have the gift from God, that you are mightier, higher, more learned, nobler than others, think that He has commanded you to serve others with it; if not, know also that a poor shepherd boy, who is nothing compared to you in gifts and prestige before the world, is much greater before God and angels and will be lifted up to heaven, but you, with your beautiful, high honor and adornment, will be cast into hell. For God has not only created princes, counts, nobles, and scholars, nor invited them to His kingdom, and whoever is a Christian is as good to Him as the other; as our faith says: I believe in God, Creator of heaven and earth. Therefore, do not think that you alone must sit on top, or that no one may give way to you etc. For the God who made you a lord, ruler, doctor or teacher, is also the poor beggar's God, at your door, and his eyes are as fixed on him as on the greatest lord or prince on earth. And summa, you sit above, or in the midst, or even below, faith makes it all the same, saying: We all believe in One God, Creator of heaven and earth etc. Therefore, no one has cause to oppose the other.
But let him who is the highest take to heart this teaching of Christ, that he exalt not himself above others, lest he be brought low with shame; but think: The God who made me a prince has also made my subjects, that I have nothing better in him than the least peasant in the land. Yes, if you want to be proud and hopeful in your lordship, with contempt for others, then God will take a peasant servant who walks in humility, and will look upon him favorably and exalt him above all emperors and kings; as he did with Joseph, David and Daniel. etc.
(34) Yea, sayest thou, then ought I not to be a king, prince, lord, doctor, or anything above others, nor to sit above? No, not so either; but be and remain what you are, and do what you are commanded to do, and what your station brings with it; but see to it that you are not proud nor exalt yourself before this Lord, who has invited you and others. For he suffereth not that any man exalt himself: but whom he exalteth and exalteth, he exalteth with a good conscience and honour. And though one is set in a higher place and estate, yet before him they are all like his dear guests, who keep his word and command, so that here every maid has the glory that the most glorious empress or queen has; for she can say: I believe in the same God, and am baptized in his name, call upon my Lord Christ. If I am not a noble woman or a rich citizen, what harm is that to me? I have just as much before God as they have. And if I am faithful and humble, if I am content with my lowly status, then I know that God looks upon me and can well leave the great empress sitting.
(35) Therefore no one among Christians has to complain that he is poor or of low estate. Dear one, if you do not have as much as a king or a sovereign, a crown of gold, power, goods, honor; yet you have the same God, Creator of heaven and earth, the same Christ, baptism and his whole kingdom of heaven; as St. Paul says of Christians that they "have nothing, and yet have everything"; for "all things are yours," he says in 1 Corinthians 3,
1980 20 d., 238-241. on the seventeenth Sunday after Trinity. W. XII, 25I0-2SI2. 1981
- "But ye are Christ's; but Christ is God's." Therefore you are rich and happy enough under this Lord, so that no emperor can have more than you. But stay in your position, and be content to sit above or below, and beware of exaltation, lest you think, Because I am a prince, noble, learned, mighty, I alone am to be looked up to and exalted; but thus say, Keep me, O heavenly Father, from the hope; for I know that the least husbandman can be better in thy sight than I. etc.
- Behold, God thus makes one nature and equality in the great inequality of the various estates and persons that He Himself has ordained, as they must be in this life; But so that each one may hold his office and do the work he has been commanded to do, as such a state requires, in the humility that makes all states and persons equal before God, as he created them all at the same time, and that one is as important to him as the other, that no one should boast before God and distinguish himself against his neighbor because he is in a higher state: but know that if he does not remain in humility in his high estate, he will sin much more grievously and be condemned much more deeply than others.
37 Again, although the persons are both equal before God in great and lowly positions and have everything of one kind, as today's epistle Eph. 4:4, 5 says: "One body, and one Spirit, One Lord, One faith, One baptism" etc.; nevertheless, it is not true, nor does it count for anything, that the farmhand behind the plow, or a maid in the house, would drive up and say to lords and wives: I am as noble and as good in the sight of God as you are, therefore I must not be subject to you nor obedient to you. etc. As now, unfortunately, it has also become quite common and out of hand that even the lower classes want to overpower the upper ones; as, the lords of the nobility their lords and princes, yes, also servants and maids their landlords and wives, with all courage, especially when they see that one needs them. This is not the right of any Christian, for it is contrary to this rule and teaching of Christ. Because it is forbidden to the higher classes that no one should show pride and defiance against the lower classes.
The only thing that is forbidden by God is to practice it in lowly and subordinate persons.
This humility belongs to a Christian as one of the most noble and necessary virtues, which is also the most noble bond of Christian love and unity (as St. Paul says again in today's Sunday epistle, Eph. 4:3).), that he not puff himself up and exalt himself in his office or position above and against others, though he be more than others; but know that in this he is to serve his Lord, like others, who has given to each his office and work, and will himself draw him forth as a dear guest in his kingdom, and set him at his table, if he faithfully serves in the same. For he must have many and various offices and ranks, therefore he also gives various different gifts, and makes it so that always one needs the other, none can do without the other. What would princes, nobility, rulers be, if there were not also others, as, pastors, preachers, teachers? item, who build the field, craftsmen etc.? For they would not be able to teach and do everything on their own.
(39) Therefore let no man look to himself alone, but let every man cast his eyes toward heaven, and say, God hath created all ranks; and there is none least in his sight, neither he that is proud nor hopeful, neither is there any better than he that casteth himself down to the lowest. Thou mayest be of high estate and great office; but if thou shalt give account and answer for the gifts which thou hast received, thou shalt not fare so well as a poor shepherd boy. As I myself have known some great doctors, who were considered lights of the world and were held in great esteem by lords and princes, who, when the hour came for them to die, began to say: Oh, Lord God, who would have been a poor shepherd etc. Yes, if you had said this from your heart before, when you were in great honor and dignity, and had thrown yourself down like this, God would have said to you: Friend, you are sitting at the bottom, come up here etc.
40 For this reason he ordains and gives many offices, and Christ, the Son of God, who sits at the right hand of the Father, many offices.
1982 L. 20 v., 241-243. On the seventeenth Sunday after Trinity. W. XII. 2S12-2515. 1983
so that he may test us to see whether we will fear him and serve him, and let us down all the more. For this humility (as I said) he wants from us and is due to him. If we do not do it in this life, we will finally be brought down too heavily in death. He wants to have all ranks and persons at the same time, and to provide for them all as his guests, to set them apart and honor them, so that no one may complain about them; only that everyone may be content with what is his own, and not exalt himself above others, even though he is much higher and greater before the world than others.
Christ, the Son of God, was also high and noble, and yet he made himself equal to us poor men, even humbling himself among all. A woman must be a woman, and cannot be a man; and is also God's creature and a divine estate, that she should bear children, wait on them, and bring them up. So I am a man, created for a different office and work; but should I be proud and say: I am not a woman, therefore I am better before God? and not rather praise God that he created both the woman and me also through the woman, and placed me in this my position? What unchristian thing is it that one should despise another because he sees him in another state, or do something else than he is and does? As now, among the nobles, one often gives up another for evil causes, one calls another a scribe, and may murder one another for it; much more do they do it to other poor pastors, preachers, or lowly people. Be careful and beware of this saying Luc. 14, 11: "He who exalts himself will be humbled. For God will not and cannot suffer such pride and arrogance. For what do you have that you are so proud of? what do you have of yourself? And is not another as much God's creature as you, be he who he will? He will not despise them; for he that despiseth his creature despiseth his Maker also, saith Solomon, Proverbs 14:31, 17:5; and he that despiseth a state despiseth him that is the Lord himself.
Therefore, if you would not look at anything else, you should not shy away from God.
spare thyself from it. But if you despise him, know that he can despise you again and make you despised, and will bring you down, however high you sit. For thou hast herewith charged upon thee not a man, but the majesty in heaven. If a worldly prince had commanded an office to one at court, and another wanted to mock, revile or murder him for it, you should see whether the prince would suffer it from him. What would you do, nobleman, if someone else deliberately sneered at you or insulted one of your servants? As hard as you hold on to your dog, horse, or crippled servant, so hard does God hold on to His creatures.
- Therefore, although another's station is inferior to yours, know that it is also created and ordered by God. Again, know that you are also placed in your station to lower yourself and serve others, as a nobleman serves his lord in court or in the field, servant and maidservant to their masters and wives; and do this for God's sake. To do so would be to be rightly brought low, or humbled, as Christ calls it; but God would in turn exalt you and lift you up in the sight of all the world, with all honors.
44 Let this be said enough about the gospel for the dedication of this house. And now, dear friends, you have helped to sprinkle it with the right holy water of God's word, so now also take up the censer with me, that is, for prayer, and let us call upon God and pray: first, for his holy church, that he may hallow his holy word among us and spread it everywhere; also that he may keep this house pure, as it is now, praise God, consecrated in sanctification by God's word, so that it may not be desecrated or defiled by the devil with his lies and false teachings; Then also for all regiments and common peace in German lands, that God would also graciously preserve and strengthen the same, to ward off the devil and his court servants, popes, bishops and papists; as is necessary for a strong prayer. For it is a great plague to have such disunity and the evil wiles of the
1984 20 d.. 24S. 18, 89. 90. first wedding sermon on Heb. 13, 4. W. XII, 2515. 2516. 1985
Devil and his crowd see and suffer. Finally, also for our dear authorities, the sovereign and the whole dominion, and all estates, high and low. Rulers or subjects, that they all honor God's word, thank God for it, preside well over their office, be faithful and obedient, show Christian love toward their neighbor. For this is what God wants from all of us, and this is the right incense of Christians, to pray earnestly for all these needs. Amen.
The 84th Psalm.
It is a psalm of consolation, glorifying God's word above all things, and provoking us that we should gladly lack all good things, honor, power, joy, and pleasure, that we may keep God's word; and if we should guard the door, that is, be the least in the temple, it would be better than to sit in all the castles of the wicked, and one day here better than a thousand happy days in the world.
For God's word, he says, gives victory, blessing, grace, honor and all good things. Blessed are those who believe and keep it! Yes, where are they? If you blaspheme and despise
The whole world would be full and ready for it.
How lovely are your dwellings, O LORD of hosts! My soul desires and longs for the courts of the LORD; my body and soul rejoice in the living God. For the bird hath found a house, and the swallow her nest, where they have young hedges, even thine altars, O LORD of hosts, my King and my God. Blessed are they that dwell in thy house: they praise thee for ever. Sela. Blessed are they that think thee their strength, and walk after thee with their hearts, that pass through the valley of tears, and make wells there. And the teachers are adorned with many blessings. They receive one victory after another, so that it must be seen that the right GOD is in Zion. O LORD God of hosts, hear my prayer; hear it, O God of Jacob. Sela. O GOD, our shield, behold; behold the kingdom of thine anointed. For one day in thy courts is better than a thousand. I will rather keep the door of my God's house, than dwell long in the tabernacles of the wicked. For the LORD GOD is a sun and a shield; the LORD giveth grace and glory; he will not fail to do good to the upright. O LORD of hosts, blessed is the man that trusteth in thee.
XXXVI.
*First wedding sermon on Hebr. 13, 4. )
First impression, from the year 1531.
- I will now speak a little about the conjugal life and state, because enough was written about it before; but it is also one of the most necessary things that should be preached in Christianity and that Christians should know. So that the same doctrine
*) Cf. Jen. A. V, 345; Altenb. A. V, 59S; Leipz. A.
XII, 238; Erl. A. 18, 89. D. Red.
Let us now take before us the saying which is written in the epistle to the Hebrews, Cap. 13:4, and which is so little held and preached under the papacy, since all praise and all preaching was directed to chastity and virginity alone, as if all the world were chastity; though they are few in number who are endowed with the gift.
1986 L. i8, 90-92. first wedding sermon on Heb. 13, 4. W. xn, WI6-W19. 1987
Hebr. 13, 4.
Marriage shall be kept honest among all, and the marriage bed undefiled; but fornicators and adulterers God will judge.
2 So the apostle does not teach the Gentiles here, but the Christians who have been baptized, that they all live in such a way that there is no lewdness among them. But that they keep their state honest, and their bed pure. Therefore, the first thing to be learned from this state, as well as from all other states that God has established, is this: that everyone know and be sure that the marriage state is ordered and established by God. This is almost the highest art in married life, to know that one should regard the state according to the highest honor, namely, that it is God's endowment and has God's word.
(3) The doctors of old preached that the married state was to be praised for its fruit, fidelity and love. But is not also the bodily benefit a delicious thing, that the first virtue of the married state is praised, that a man may rely on his wife, that his body and goods on this earth may comfortably be entrusted to the wife, that they may be as well preserved with her as with him? This fruit would also be one, but we do not want to tell this, we leave this to the rhetors.
- to speak of it in a Christian and godly way, the highest thing is that God's word is written on your wife and on your husband; if you look at your wife as if there were only one and no one else in this world; and if you look at your husband as if there were only one and no one else in the world; that no king, even the sun, should shine more beautifully and shine in your eyes than your wife or your husband. For here thou holdest the word of God, which promises thee the wife or the husband, gives thee the wife or the husband, says: The husband shall be thine; the wife shall be thine; this pleases me so well, all angels and creatures have joy and delight in it. For there is ever no adornment above God's word, that thou shouldest look upon thy wife as a gift from God. So you can't have a guilty conscience.
- although it seems that it would be easy to
and who does not know that the marriage state was established and instituted by God, created in paradise, and also confirmed and blessed outside of paradise? as Moses indicates in Genesis 1:2 and 9. Everyone knows this well. I have also learned to repeat the words; but it is such an art that I do not yet know, am still learning it. Reason and the world do not think that marriage is a gift of God, just as the pagans think that it happens by chance that one is granted this or that. For if you look at the attendance and turn your eyes to the outward attendance, there is no difference at all between the conjugal life and the whore life, they are very close to each other and look almost alike, that this one has a wife, that one a whore, therefore that the same person, man and woman, dwell with each other on both sides in the conjugal and whore life.
(6) That is why people have made such a jiggery-pokery of marriage and talked about it so frivolously everywhere. It all flows from the fact that it looks so close and similar to the life of a whore. Therefore, the highest art that belongs to Christians alone, and that Christians want to be, is to know how to distinguish conjugal life from fornication; that a husband is certain and can say, "God has given me this woman, and I shall dwell with her," and that a wife can say, "God has given me this man, and I shall dwell with him in bed and at table. Well, this art is high and necessary to know, let him who can learn it.
(7) Likewise, the sophists looked at this state only from the outside, considered it a lewd life, and made it a vain, useless thing. Above this, they also lived a lewd life of whoredom, a life to which they were well accustomed. Therefore, they could not praise the marriage state more highly, and in addition, they have weighed down and injured the marital conscience by speaking of this state.
1988 ' D. i8, 92-94. first wedding sermon on Heb. 13, 4. W. xii, 2519-2522. 1989
as if he were like another common lewd life. I do not want to touch this lament now, but we know very well how they are punished by God, and how such contempt of the marriage state has smelled on them, and they find it enough that the natural love for woman or man, not only for conjugal life, has died out in them. This is what they have to pay for, who wanted to teach and master God.
(8) A Christian should know how to distinguish marriage from illegitimate life. By what? By God's word. For God has attached His word to the marriage state, when He says Genesis 1:27, 28: God created male and female, and gave Eve to Adam, "and blessed them, and said unto them, Be fruitful and multiply" etc. As such blessing is negated again in the 9th chapter. Item Genesis 2:18, 24: "It is not good that a man should be alone; I will make him a helpmeet for him. Therefore shall a man leave his father and his mother, and cleave unto his wife, and shall be two in one flesh." Item Matth. 19, 6.: "What God has joined together, let no man put asunder." Without this word the marital state would also be a lewd life and no marriage state. Therefore, the most noble thing in the marriage state is that one can see the word shining in it.
(9) I will give you an example of this, if you can grasp it the better. When I see a robber or a murderer cut off a man's head, the work is the same as when a prince or a judge cuts off a man's neck. That is why they preached in such a way, the unholy drops, that the authorities should not be bloodthirsty, but show mercy; so that they made the secular sword even blunt, so that people were horrified when they had to judge by blood. I myself have seen and known many fine men who, when they were to sit in the chair and pass a sentence of blood, fled from it and went elsewhere so that they would not be there and participate in the atrocious work. This and other errors have all come from the fact that, without God's word, we have judged the estates from the outside.
and after the work, and in the meantime let go of God's word. For if a murderer cuts off a man's head, he does not do right, for he has no command, there is no word of God, yes, he does this against God's word and commandment, which forbids him not to kill. Therefore, it is a murder, a hell, darkness and death. But when the prince or judge kills someone, our Lord's word and command is with him, there you do not wield the sword, but God; there the sword shines as if it were in God's hand, as if an angel wielded it and not a man; therefore God's word is attached to it, which commands to punish the wicked and to protect and defend the pious, Romans 13:13. 13 And as a robber sins when he murders, to whom it is forbidden: so the judge sins when he does not kill, to whom it is commanded to kill, Rom. 13, 4.
010 For a thief that stealeth another man's garments, or any other thing, is very like unto this work, as the judge or the public servant goeth about, and taketh a pledge: and yet there is a great difference between them. The judge does it justly, he shall take it, and has holy and God's fists. For the word of God speaks to him: You shall punish injustice, demand and administer justice. But the thief has neither command nor right to take from another what is his; indeed, God has forbidden him: Thou shalt not steal. Therefore, he has vile, damned, cursed fists and fists of sin to grab.
(11) So also that their two, husband and wife, are with each other in the lewd life, which seems to be quite like the married life. For they clothe each other, walk and work with each other, are so like married couples in bed and at table that reason cannot separate them. As it has often been found that two of them have sat together in the field in the bushes, who were thought to be married, and yet have been told otherwise. But in the conjugal life God is with his word, sanctifying the life; saying, When thou dwellest with thy wife, walkest with her.
*) Thus, the Jena edition. D. Red.
19902 18, 94-96. first wedding sermon on Heb. 13, 4. W. XII, 2S22-2S25. * 1991
If you go to bed and to the table, it is not a life like whores and boys come together; but a holy and divine attendance, which is ordered and established by God Himself; just as the other whore life is forbidden by Him. As here in this epistle and in the Ten Commandments, Ex. 20, 14: "Thou shalt not commit adultery"; item v. 17: "Thou shalt not covet thy neighbor's wife."
12 Oh, if only God would have everyone walk in such a spirit that he could say from his heart: That I sit and live here with my spouse, I am sure that it is so pleasing to God, that God has thus established and ordered, that God's word calls me such. Such a word, in turn, comforts the spouses and gives them a good conscience. But those who live together out of wedlock cannot have such a good conscience. For they are against the word of God, and are together not in the name of God, but in the name of the devil.
This is the true golden art, which few of them can do; I cannot yet do it either, as I would like to. For by old custom our hearts are not accustomed, in this state as in change, to look only to the word, and not to the work. It is true that our flesh is full of evil desires that tempt us to sin. But the same must not be followed; but if thou holdest up the word of God against it, and lookest to it, that this estate may be blessed and adorned, it shall preserve thee, and again comfort thee, and make thee a holy and spiritual estate. And to him it does violence and injustice that they have called it a worldly estate: it should be called a divine and spiritual estate. But other orders, of the pope, the monks and nuns, must be called spiritual; perhaps because the devil, their god and founder, is also a spirit, by whom they are conceived and made. For where is it written that a monk should wear a black or white cap; lead this order or that rule; eat this or that? etc. But of the marriage state it is written that God created a male and female and gave them together, commanding them to beget children etc.
14 Now because this estate has the Word, and is sanctified by that Word, and is set in the Word as a sanctuary in a monstrance, it is to be held in great honor, and for an order that is pleasing to God; so that every husband or wife may be sure and certain that he is in a right spiritual estate; not apart from marriage, but in marriage, according to God's Word, blessing and order.
(15) This preaching is not only necessary for the sake of conscience, so that you do not feel guilty about lying with your wife or with your husband; for God created and ordained it this way, but it also serves against the devil. For those who are not yet in this state think only that it is a life of pleasure; but those who are in it think much differently. Those who are outside this state in a lewd life do not even recognize such a word, so that this state is adorned and blessed; they only look at it according to the outward appearance, for such a life, in which one only seeks good days and pleasure. But if you want to send yourself in such a way that you see God's word shining over the man's hat and over the woman's veil, that they are God's creature and work, then the devil will find his way to you on both sides. If you seek pleasure in it, it shall pass away from you and be turned to displeasure. For the devil does not like it that the spouses are friendly and one with each other.
(16) That is why God suffers such rutting, which He gave to the bridegroom and the bride, thinking: I must put such a cap on the fool that they come together*; for if this were not so, people could never be brought into conjugal life. And where also such ardor and love would always remain, one would devour the other for great love, as it is said in the proverb. Therefore the devil is hostile to the state, as he is to all God's words and deeds, and causes man and woman often to become estranged from each other, to forget love, to become impatient, and yet they must remain with each other. Therefore they will
*) This is how the Jena edition reads. D. Red.
1992 D. 18,. 96-98. first wedding sermon on Heb . 13, 4. W. xii, 252s-2S27. 1993
the pleasure turns into displeasure, the joy into anger and sorrow. How then also such experiences daily those, who hold it for God's work and order.
(17) Therefore the Scripture says, Sir. 25:1, 2, that there are three things for which God is well pleased, and which are also praised among men, namely, that brethren be one to one; that neighbors be kind to one another; and that husband and wife be pleasant to one another. Why does the Scripture praise these three things so highly? Because where brothers are at peace and remain one, that is a strange bird; likewise, that neighbors live friendly with one another, that one may trust the other, not being envious or malicious of one another; and that husbands and wives live peaceably with one another. Whoever looks at the marriage state from the outside alone thinks: "Is it such a great art to be friendly to your neighbor? to love your husband? and that brothers are one with each other? Should not brothers be one, who would want to be one? Yes, you can see that when they have to share a bit of shabby property: before one would give anything to the other, he would rather give five to the other. So there is often strife and quarreling among the sisters for the sake of a morsel of bread or for the sake of a drink, for the sake of a little shavings or straw. So it is with the love we should show to our neighbors, that it often lingers on for the sake of an infinite thing, that perhaps one shoos another's chicken etc. So man and woman can always remain at one with other people better than with themselves, and sometimes one can speak a word that is not proper, that would go through the other's heart. The reason is that Satan has no desire to do so where there is peace and unity. If they are not one, what joy and pleasure can there be?
(18) Therefore, one must be prepared against such unpleasantness and vexation. Yes, you say, yet it is God's state, and God has thrown me into it; it should ever be finely peaceful and quiet inside. It is called patientia (patience), brother! The state is therefore not evil nor to be despised, obs wohl nicht
It cannot be as pure as if the doves had chosen it. That's why people say of married couples who get along well with each other, "It's a beautiful marriage. As if to say, "It seldom turns out so well. But that two spouses do not love each other is no wonder, for they do not seek or see how they are conceived and understood in God's word. For if they could see this, how they would be surrounded by a bright light and sunshine, then it would be all the same to them. But now God has mixed it this way, and put mustard with the roast, so that it tastes all the better to them, and so that God may meet them, and they leave that which makes them unwilling and unhappy, and think: Here I have God's word, so that God has adorned and blessed you; this shall be dearer to me than all unhappiness, discord and strife.
19 This is one of the ways the devil tries to cause all unpleasantness and discord in the marriage state, so that one becomes hostile to the other, evil housekeeping, one carries out the back, the other out the front. If the husband breaks the jar, the wife breaks the crock. There then becomes a hell and the devil out of it; that he may well laugh himself. But where husbands and wives live together in friendship, he takes no pleasure in it; but God is well pleased, and laughs and is glad. To this St. Paul says in 1 Cor. 7:15: "If it so happens that married couples are at odds, they should unite and reconcile with one another. Likewise, St. Peter in his first epistle Cap. 3, 7, that the wife, as the weakest instrument, should be spared etc. The dear apostles have seen how the devil sows his seed among married couples, and they want to comfort and uplift the people with the words.
20 But this is how it is: He who is out of wedlock thinks, when he comes in, that he will always laugh and be in good spirits; never speak anything that is annoying to the other. You will leave that alone. You think it is such a thing that happens by chance, that comes from your thoughts. No, it is God's order that he who enters into matrimony enters into matrimony.
1994 first wedding sermon on Heb. 13:4. w. m, 2527-2530. 1995
to a monastery that is full of temptation. Let her now be the same, how rich, how beautiful, how friendly she is, then you will have enough trouble to keep such love, such friendship. For it is not in your hands, and in addition you have a strong enemy, who is called the devil, who likes to see people purring and grumbling in the house, throwing chairs, benches and tables over each other, sweeping the room with the wife or otherwise giving a mule. That is the devil's game, he laughs in his fist; that is his opinion and that is what he would like to have, that no man should stay with his wife and that none should love her husband. Therefore you must not look at married life from the outside, for there you will see how it is full of temptation and sorrow, but according to the word, so that it may be adorned and restrained. That word will turn the bitter wormwood into honey, and the sorrow into joy.
(21) Then, on the other hand, he will also challenge you with lust. For you will not be so chaste (unless you have a special grace from God), and you will never love your wife so much that you will not grow tired of her or prefer to win another. Likewise, your wife will never love you so much that she will not like another one better. God protect me! Should I not love my wife? Should I be tired of my husband? God protect me, too! Behold, thou thinkest that outwardly thou shalt be regarded as living chastely; but nevertheless thou shalt feel well in thy heart such thoughts as will provoke thee to sin.
22 Therefore, if you are equipped with God's word and clothed with it as with a crown of gold and a purple robe, you are sufficiently adorned. Then the spirit will say to you according to the word of God: "This woman is given to you; you shall have her and no other. So also the woman will say, "The man is mine; I will neither see nor hear him nor any other.
023 But how, if the woman purr and murmur, that thou shalt say, Eh, hath the executioner brought me behind the woman? That she this
and that, all those who have advised and helped me! If only I had taken that one, she is so fine and kind. And will strike with it evil desire, as the poets write, that love rages and rages.
(24) Therefore, let each of you see to it that he remains with his spouse, whom God has given him, and let no other please him better. But you will not be able to do this without God's word, if you have only that before your eyes and reflect yourself in it at all times. Then your bed will become pure gold, your table, your chamber, your house and everything about your wife will become pure solid gold. For thou art in the word that saith unto thee, Thou shalt be a husband; and thou wife shalt cleave unto thy husband. Thus God has decreed. If you consider the marriage state by the word and in the word, and if you have such a high regard for one another, you will not like another man's wife as well as yours. For the word will not please thee, though it seem to thee that another is the most gracious and beautiful in word and deed; yet she is black as coal in thine eyes, and smeared with the devil's dung. For there you do not find this adornment, God's word. Yours, however, is the most beautiful and lovely to you, as God has adorned you with his dear word.
(25) But, as I have said, it is the highest art to look at this state in God's word, which alone makes both the state and the spouses lovely. And if any unwillingness should arise, it must nevertheless sink and disappear as in a deep sea. For the word is powerful and holy, and makes all other things holy where it is recognized and grasped. Although the devil does not like it that they keep conjugal chastity and live chastely in wedlock, for he always seeks cause and means how to tear them apart; so that the wife thinks, "If I had this or that young fellow for my unladylike husband," and again the husband thinks, "If I had this or that pretty strumpet for my ugly wife," etc. And the fool then sees another, without God's word, lets his go, forgets
1996 D- is, 100-103. first wedding sermon on Heb. 13:4. w. xii, 2530-2532. 1997
of the same, since he has God's word with him. How such fools have been found and are still found, who have left their beautiful wives and have attached themselves to naughty, nasty sacks. All this comes from the fact that they consider their status no better than a lewd life.
026 For Satan is an enemy to thee, and the flesh is crafty: so also is iniquity planted in us; it ceaseth not, because we live, except thou cleave unto the word of God. Yes, it may well come to pass that thy maid shall please thee better than thine own wife, and that the wife shall please the servant better than her husband. All this is done by the devil, who blinds people so that you do not consider God's word, which makes this man or this woman for you and assigns them to you, so that you should not consider any other for the word and over the word, to desire her as a spouse. For whoever does this has already broken the marriage, as Christ interprets Matth. 5, 28.
27 The holy apostle also wants to teach this here, as he admonishes the Christians to keep the marriage state dear and valuable and the bed pure and undefiled. For this is what God wants from you. But if you will do better and differently, as the pope has done with his dear clergy, I will not let you go unpunished. As he has proven this honestly and by deed in their case. The pagans and papists know nothing at all about this state; indeed, with them a carnal and worldly state is respected. But their false, fictitious statuses must be called spiritless (ei, spiritual I would have called them), so that they made the spouses evil consciences in their status, when it should be the other way around; as was said before.
28 But that the apostle says here: Marital life should be kept honest, and the bed clean, he sets these two things against the above-mentioned temptations, namely, that our flesh has many harmful pleasures and excesses, and the pride in marriage is great. It follows, then, that avarice drives me there, overindulgence chases me here, and avarice throws me elsewhere. And is this not only to be understood here that the beds
and cloths reij-" be washed; but these uncleanness and stains in the marriage bed are fornication and adultery. These are the right stains that defile, defile, and defile the marriage bed. For those who live a lewd life outside this state, as fornicators, consider this state to be nothing; but both blaspheme and despise God's word and state, however piously they present themselves before the world. But those who are married and do not keep it, but break it against God's commandment and order, they defile and pollute it.
(29) Therefore, all those who regard married life as if it were a state of affairs that happens by chance, disgrace it, for they do not see that the spouses are bound by the word of God. Therefore they do no honor to the married state, but put it to all shame; for they put up with their shamefully lewd life more than the divine and conjugal life. Against this he warns them here, that they may watch and not regard the married state as such a lewd life; but consider it great, glorious, and in all honor, even thus: When you leave the life of a harlot and enter the married life, then, when you have come into it, be careful not to defile the bed, that is, that you wife be devoted to your husband and that you husband be satisfied with your wife; if not, the bed is defiled, the word of God is rejected, the marriage state is abandoned, the bed is ruined, and (he might have said) three things are done.
(30) Therefore, when the devil comes to you with pride and excess, be wise, take hold of God's word, and think: God has made me a man, he has given this one into my arms, she shall be mine etc. If you do this, it will be easier for you to keep your bed clean. For the word shall make thee fear and be afraid, that thou forsake not thy wife. Though she be impatient and obstinate, yet for the word's sake she shall please thee better than another with a veil of gold, and thou shalt be much more honored and adorned than if thou hadst gifts and goods of all kings.
1998 L. 18, 103. 104. first wedding sermon on Heb. 13, 4. W. XU, 2S32-2S3S. 1999
So a delicious veil is around a marriage veil; and such a well-decorated hat around a marriage hat, who can consider it and look at it.
(31) On the other hand, there are some who seek their extractions so that they do not become married and finally drown in fornication; they pretend that there is still much evil in marriage and that there is much sin within it, and so on. No one can believe that it is so pure without sin. But, give me some divine state that goes without sin. In that way I would never have to preach a sermon, serve a servant or a maid, the authorities would not have to use the sword, a nobleman would not have to ride a horse. Not yet, dear Squire! We will never be so pure here in this life that we would do any good work without sin. This article must stand: I believe the forgiveness of sins.
(32) Do you say again that they are angry with each other, and so the husband and wife sin? Ever, God forbid, do you want to reject the married state for that? Dear, don't make me a departure here with this state. Sin this, sin that; if thou wilt put one into sin, put the other in also; but if thou wilt draw one out, draw the other out also. I will never have preached nor done a sermon that I will have preached without sin; I will remain a sinner, and will keep the article, forgiveness of sins, and not deny it. If they are sometimes angry with one another, we confess that they sin in it; but on the other hand, holiness is much more glorious, and forgiveness so much greater, if I remain alone in it and do not step out, and remain in my state, to which God has called me. Even though it is not without sin, it is not without sin.
But God's word is so great that for its sake the state is also pure and holy.
- Therefore, you hardened and hardened man, may you take a man, or may you take a woman, why do you not take one whom God gives you, and adorns her for you with His word, blesses her and consecrates her for you? Why would you not much rather accept the gift from God that you need (which God grants you, in which you would have a much better treasure than in the sun; indeed, which you would love with a glad heart, with God's good pleasure and all the angels and creatures), than to rob and steal another's wife, who is not due to you and whom God has not given you, since the devil is and since you are cursed? For God has not adorned her with His word, even deprived her of His word. But what is without God's word is an abomination and an abomination in the sight of God. Therefore, because you hurry and pray, it is a sure sign that you are without faith, that you do not believe God's word to be true. For if such a thing burns within thee, thou shalt say, This is another man's wife, it is no concern of mine, it is shameful in mine eyes; I will have another, which God will give me; and shalt not look about thee with thy foolish reason after another man's wife, because God is angry with and all the angels, which hath no continuance, which God will punish severely, as he saith here. So it serves you right. Why do you despise the noble gift that God has offered you out of grace and mercy, blessed and adorned, throwing it to the wind, not asking whether it pleases God or not, which is a sign of unbelief?
Let this be said this time in honor of the wedding and the marriage. Therefore, let us call upon God to grant us His grace to believe and live this way. Amen.
2000 L. 18. go. 106. first wedding sermon on Hebr. 13, 4. W. LII, 2538-2838. 2001
First wedding sermon on Hebr. 13, 4.
Second printing, from the year 1536.
Although I have often preached and written about the marital state and life before, I will now, in honor of the wedding, also speak a little about it; because it is also one of the most necessary things to be preached in Christianity and all Christians should know. For it is also the meanest and yet the most
The most noble estate, through which all other estates exist and are preserved. Therefore also the holy apostles write and admonish diligently about it in their epistles. But we now take before us the short saying which is written in the epistle to the Hebrews in the thirteenth chapter.
Hebr. 13, 4.
Marriage shall be kept honest among all, and the marriage bed undefiled; but fornicators and adulterers God will judge.
- Here he does not teach the pagans as a philosopher, but the baptized Christians how they should regard and keep the marriage state: That they should not hold it in such low esteem, nor treat it lightly and shamefully, as the heathen do, and as the blind world always does, and as has hitherto been done in Christendom, when all praise has forcibly gone to virginity, and the marriage state has been made quite worthless in comparison; as if all the world had been brought to chastity by it, so that at last everything is filled with shameful fornication; but that they should learn to honor and praise it as a Christian, blessed state, and so keep themselves in it, that there be no harlotry or knavery among them. Which two he calls keeping the marriage state honest and the marriage bed pure. Therefore, let us see what these words mean and what they can do.
The first thing to be learned from this state (as well as from all other states) is that everyone should know and be certain that the marriage state is ordered and established by God. This is almost the highest art in married life, that one learns to regard this state according to its highest honor; namely, that it is God's foundation and has God's word; although it seems as if it were easy, and everyone lets himself think that he can do it himself and does not need a master to do it. For who does not know that the marriage state is from God?
is instituted in Paradise, and also confirmed outside of Paradise? as Moses indicates in 1. Book 1. 2. and 9. I have also often read it and well learn it; but it is such an art, which I do not yet know and do not have to be ashamed of, although I am an old doctor, to learn it daily. The words are soon learned that it is a state instituted by God; but this is the art, of which I say that one should take it for certain and undoubtedly, and that everyone should regard the marriage state in himself and in others everywhere as being thus created, ordered, skillful, and, as one says, bestowed by God. For the mad world, and indeed also clever reason, does not seriously believe it to be so, but thinks that it happens accidentally and by chance that one is granted this or that; just as otherwise, apart from marriage, two of them come together.
(4) That is why marriage has been made into such a jiggery-pokery and talked about so frivolously everywhere. This makes them think and judge only according to their outward nature and appearance. For if you look at them, the two (conjugal and whore life) are very close to each other, and one looks so almost like the other that there is no difference because of being present or being present. Therefore, it is not so easy to distinguish between the conjugal and the whore life.
2002 L. i8. 106-ios. First wedding sermon-on Heb. 13, 4. W. xn. 2333-2540. 2003
from fornication, that a husband is sure of it and can say: This woman God has given me to stay with her; likewise, a wife can say: This man God has given me, with him I shall live in bed and at table etc.
(5) I would like to see this imagined above all things, that people praise their marital status and make it as good as they can. It has even been corrupted by the spiritless monks and sophists of the pope, who looked at it only from the outside, according to its outward nature and works, and considered it no different from any other lewd life; especially because they themselves were accustomed to the same life, even drowned in it, so that they could neither think nor speak anything honest or chaste about it; in addition, the holiest among them weighed down the consciences of the spouses with their ties and cords, as they should keep to the marital duty.
(6) A Christian should know how to distinguish marriage from illegitimate life far and wide. By what? By God's word. For God has attached His word to the marriage state, when He says Genesis 1:27, 28: "God created male and female, and gave Eve to Adam, and blessed them, and said unto them, Be fruitful and multiply. Item Genesis 2:18, 24: "It is not good that a man should be alone; I will make him a helpmeet to cleave to him. Therefore shall a man leave his father and his mother, and cleave unto his wife, and shall be two in one flesh"; item Matth. 19, 6: "What God hath joined together, let no man put asunder." This is the jewel that makes the marriage state honorable, as a divine work and foundation. Without this word the marital state would also be an indecent life and not a marital state. Therefore, this is the most noble thing in the marriage state, that one can see the word shining in it.
- take an example in the same thing: when I see a robber or a murderer cut off a man's head, the work is to be regarded as the same as that which the prince or judge does.
makes one's neck be cut off. That is why they preached to the people here as if it were a dangerous office and made it so horrible that they could not practice it with a good conscience; so that they made the secular sword so blunt and rusty that people were terrified of the blood to judge. I myself have seen and known many fine, honorable men, when they were to sit in judgment and pronounce a sentence of blood, that they fled from it and went elsewhere, so that they would not be there nor make themselves partakers of the atrocious work. This and other errors are all due to the fact that we regard the states and works so merely in themselves, without God's word. For if a murderer cuts off a man's head, he does not do right by it; for he has neither command nor God's word about it, yes, he does it against God's word and commandment, which is: "Thou shalt not kill. Therefore his murder is darkness, hell and death. But if the prince or judge kills one, there is God's word and command with him. There you do not wield the sword, but God; there the sword shines as in the hand of an angel, yes, in the hand of God, through the word, which commands to punish the wicked, to protect and defend the pious. And just as a robber sins when he murders, as he is forbidden to do so: so the judge sins when he does not kill, who is commanded to kill, Rom. 13, 4.
(8) Likewise, if a thief break into another man's house, and steal his garment, or any other thing from him, it is very like this work, if the magistrate, or the city servant, go about, and fine or distrain a citizen; and yet there is a great difference between the two. The judge does it justly, as he should take it, and has holy and God's fists. For God's word speaks to him: You shall punish injustice, promote and administer justice. But the thief has neither command nor right to take from another what is his; indeed, God has forbidden him: Thou shalt not steal. Therefore he has vain devilish, cursed fists, so that he grabs.
(9) So also that their two, man and woman, are with each other in the lewd life, which seems to be even like the conjugal life.
2004 L. 18, 109-111. First wedding sermon on Heb. 13, 4. W. XII, 2540-2543. 2005
For they clothe one another, walk and work with one another, and are so like married couples in bed and at table that reason cannot separate them. But in the conjugal life God is with his word, blessing and sanctifying it, saying, "When you live with your wife and go to bed and table with her, it is not a life like that of whores and boys together, but a holy and godly life, as ordered and ordained by himself, just as the other life of whoredom is forbidden by him, as here in this epistle and in the Ten Commandments: Thou shalt not commit adultery, nor covet thy neighbor's wife.
(10) Therefore, I say, to speak of marriage in a Christian way is to glory in the fact that God's word is attached to it, and written on every husband, that he may look upon it as if it were the only one, and none else on earth; and that no king in his adornment, nor the sun in his eyes, may shine and shine more beautifully. For here you have the word by which God promises and gives you this woman or this man, saying: This shall be your husband, this shall be your wife, this pleases me well, and all the angels and creatures have joy and delight in it.
(11) Oh, if God would have everyone walk in such a spirit that he could say from the heart: That I sit and live here with my spouse, I am sure that it is pleasing to God, because He Himself has established and ordered it, and through His word has called me such. For such a word comforts the spouses and gives them a good conscience. But those who live together out of wedlock cannot have such a good conscience, for they do not have the word of God; indeed, they act against the same word, and are together not in the name of God but in the name of the devil.
12 This would be the quite golden art, which few of them can do, and I cannot yet do it either, as I would like to. For we still cling to the old habit of not looking at the word, but only at the work. It is true that our flesh is full of evil desires that tempt us to sin, but we do not have to follow them, nor do we have to follow this state.
But if you keep and consider the word of God, that this estate may be blessed and adorned, it will keep you well, and again comfort you, and make it a holy and spiritual estate. For it does him violence and injustice that they have called it a worldly estate. But others, of the pope, the monks and nuns, must be called spiritual; perhaps because the devil, their god and founder, is also a spirit, by whom they are conceived and made. For where is there a word or letter in Scripture that a monk should wear a black or white cap, lead such an order, eat this or that etc.? But of the marriage state it is written soon at the beginning of the Scripture that God created a male and female, and gave them together, commanding them to be fruitful, to beget children etc.
(13) Therefore, because this estate has the Word, and is set in the Word as a monstrance, that it may be sanctified in it and by it, it is to be held in great honor and for a divine order; so that every husband or wife may be sure and certain that he is in a right spiritual estate, pleasing to God, because it is not found apart from marriage, but in marriage, according to God's Word, blessing and order.
14 This sermon is not only necessary for the sake of your conscience, so that you may not feel guilty about marrying your wife or your husband, for God created and ordained it and is pleased with it, but it also serves against the devil. For those who look at the married state from the outside and are not yet in it, think that it is a life in which one has only pleasure and good days. But such have never tasted nor experienced what God's word is and what power God's blessing has, seeking only, according to their lewd thoughts, to atone for their lust and have good days in it; but afterwards, when they come in and find otherwise, they know not how to enter into it, because they neither see nor respect God's word in it. But if you look at the state rightly, as God's word is
2006 D. i8, 111-H3. First wedding sermon on Heb. 13, 4. W. xii. 2543-2546. 2007
If the light shines over your wife's veil or your husband's hat, the devil will certainly come to you on all sides and make enough temptation: first, with displeasure and weariness, that you will not remain one with your spouse long, that the pleasure and tickling will well pass you by and be turned to displeasure. For he cannot suffer husbands and wives to remain friendly and one with each other.
(15) Therefore God also suffers such rutting when bride and bridegroom are together, thinking: I must put a cap on the fool. For if this were not the case, people could never be brought into married life. Thus the devil is an enemy of the state, as he is of all God's words and works, hindering and interfering where he can, so that man and woman are often troubled with each other, and then become impatient and bitter toward each other, so that their desire is turned into unwillingness, their joy into anger and sorrow. Just as those who do not have such grace to look at God's word and believe experience this every day.
16 Therefore the Scripture says, Sir. 25:1, 2, that there are three good things that are pleasing to God and to man: that brethren should be one with one another, that neighbors should love one another, and that husband and wife should be at ease with one another. Why does Scripture praise these three things so highly? Because it is a strange bird that brothers are at peace and remain one in the same estate; likewise, that neighbors live friendly with one another, that one may trust the other and take care of the best for him; and that husbands and wives live together in love and harmony. Whoever looks at these things from the outside thinks, "Is it such a great art to be kind to one's neighbor, to love one's spouse, and for brothers to be one with one another? Shouldn't brothers be one, who would want to be one? Yes, you can see that when they have a little good to share, how easily one hands over the other, and becomes murderously hostile before he would let him have anything. So quarrels and fights often arise among sisters over a morsel of bread or a drink. It is also often the case among neighbors that one of them
The other proves all unfaithfulness and wickedness for the sake of a small thing, that perhaps one shooed a chicken to the other etc. etc. So man and woman can disagree with no one more easily than with themselves, and the one can say it with a word (spoken roughly or jokingly), so that it goes through the other's heart and cannot be forgotten, and afterwards they both draw poison and gall in their hearts against each other. The reason is that Satan has no desire where there is peace or unity etc. If then they are not one, what joy or good can there be?
Therefore, one should be prepared against the same devil, who is hostile to this state and does not want peace or unity, so that one resists him with God's word and strikes back, and always says against it: "Let the devil's temptation be what it will; nevertheless, this is a divine state and God has placed me in it. If everything does not work out as it should, patientia (patience) is necessary. I should not and will not therefore throw away the position or despise it, for the position is not evil for that reason, even if things do not always go right in it. Everything cannot be as pure as if the doves had chosen it. That is why people say of married couples who get along well with each other, "That is a beautiful marriage," as if to say, "It is a special grace and rarely turns out so well.
(18) And it is no wonder that two husbands and wives do not love each other. For they do not see and respect how their status is conceived and understood in God's word. For if they could see this, how they were surrounded by such bright light and sunshine, they would not be angry as soon as they saw it, whether it was not all sugar; but they would think that God had mixed it in this way, and had put a salt in the roast, so that God's word would taste all the better to them. Therefore, if anger and displeasure arise, they can all the more easily quench it and let it go, thinking: "Here I have God's word, so that God has adorned and blessed this estate for me; I would rather have that than to have such a treasure spoiled for me by unwillingness or otherwise, and to have my spouse, given to me by God, spoiled.
2008 H3-N5.
First wedding sermon on Heb. 13, 4. W. xii, 2546-2548. 2009
19 This is one of the ways in which the devil tries to cause all kinds of discord and disunity in the marriage state, so that one becomes hostile to the other. Then a hell and the devil even becomes out of it, that he laughs into his fist. For do not think that the devil or the world take pleasure or delight where there is love and harmony: but it pleases God and the Holy Spirit, who laughs and is happy about it. Therefore St. Paul and Peter, when it happens that married couples are at odds, exhort them to reunite and reconcile with each other, so that their prayer will not be hindered etc. For the dear apostles have seen how the devil sows his seed among spouses, that it is very seldom, even among Christians, without anger and displeasure, and they want to comfort and satisfy the people again with the word.
20 But this is how it is: He who is out of wedlock thinks, when he comes in, that he will always laugh and be in good spirits, and never speak anything that should be annoying to another. You will leave that alone. You think it is such a thing that happens by chance or comes from your thoughts. No, it is called God's state and order, therefore it must be challenged by the devil; that he who enters the marriage state goes into a right cloister, which is full of challenge. Now choose one according to your desire, however pious, however rich, however beautiful, however kind she may be, and you will have enough trouble to keep conjugal love and friendship. For it is not in your hands, and you have a strong enemy in your house, whose name is the devil, who from the heart does not like to see things done right; but that would be his delight and string play, that man and woman would purr and grumble without ceasing, throwing chairs, benches and tables over each other; that he would laugh in his fist. For he would like and drives with all his might (as a destroyer of divine work and order) that no marital state would remain on earth, nor that anything good would come of it. Therefore, you must not look at the married life as it is full of temptation and sorrow, but according to the word, so that it is adorned and restrained. The
This will turn your bitter wormwood into honey and your sorrow into joy again.
(21) After that, on the other hand, he will also accuse you of lewdness and forbidden lust. For you will not be so chaste (unless you have special grace from God), and you will never love your wife so much that other thoughts will not occur to you from time to time, as if another were more beautiful or more lovely than yours. Likewise, your wife will never love you so much that she may not like another one better. God protect me, you say, should I not love my wife? Should I be tired of my husband? Yes, God protect me, too. But see if you are already chaste, nevertheless you will feel such thoughts, aroused by your flesh or blown in by the devil, in your heart, and especially if you want to be a Christian.
- therefore you must again be equipped with the word of God. God's word (which says to you: This is your flesh and your bone, given and assigned to you by God), by which it is adorned, as in purple and gold and precious stones, above all the earth, so that you may not choose or see a better one. So thou canst resist the devil, and resist the presumptuous, and resist the devil, that thou mayest not prefer any to be or to please thee better than thine, though it be dreadful, unpleasant, strange, and unkind to look upon. Otherwise, if you follow your thoughts and the devil's temptations (which make all others more beautiful and lovely to you than yours), you have already spoiled such treasure and adornment for yourself, along with the divine blessing and good pleasure, that afterward nothing but such cries of lamentation go up on both sides: "Did the devil lead me to this or to that! that she should arrive at this and that, all those who advised and helped me to do it! If only I had this one or that one, she is so finely kind and charming etc. And so evil desire will strike, as the poets write, that love will rage and rage.
(23) Therefore let every man take heed that he abide in the word, and after the same look upon his spouse, as in the fairest array wherein God hath clothed her. If thou shalt
2010 L. 18. 115-117. First wedding sermon on Heb. 13, 4. W. XII, 2548-2551. 2011
and reflect yourself in it at all times, then your bed, your table, your chamber, your house, and everything about your wife will become pure solid gold. For therefore thou hearest that God Himself saith unto thee, Thou shalt be this wife's husband; and thou, wife, shalt cleave unto this thy husband: so hath God ordained. If thou thus look upon thy marriage estate, and esteem it so precious and worthy, no other wife shall please thee so well as thine. For the word will not suffer, though it seem to thee that another is the most gracious and beautiful in words and deeds; yet in thine eyes she is as black as coal, and smeared with the devil's dung. For there you do not find that adornment which is the Word of God. Yours, however, is the most beautiful and lovely to you, as God Himself has adorned you with His dear Word.
(24) But, as I have said, it is the highest art to look upon this estate according to God's word, which alone makes both the estate and the spouses lovely, and takes away all unkindness, anger and impatience, and other temptations. And if anything of this kind is stirred up, it must nevertheless sink and disappear as in a deep sea. For the word is a powerful and holy thing, and makes all other things holy where it is known and apprehended. But the defect is that we cannot always have it before our eyes, and often let ourselves be in haste, so that we forget it. And it would be good if we (when we feel challenged) would quickly return to the word before we let ourselves overcome the challenge. For it is not to be thought that we should feel and have no temptation. For the devil does not let up; where he sees that we cling to God's word, he seeks all kinds of causes, means and ways to tear it out of our eyes and make us look and gape elsewhere. When he has accomplished this, he has soon embittered the heart of both with unwillingness or impatience and inflamed it with disorderly lust, so that then any man or woman seems to you to be more beautiful, more friendly, more pious, or otherwise more pleasing than your own spouse. Hence it comes that one finds many such fools.
The most beautiful and pious wives are seen hanging on to disgraceful, indecent, nasty brats and sacks. All this makes them ignorant of the Word and regard their state as nothing other than a lewd life.
(25) For this reason the flesh is also shrewd, and the excess is born and planted in us (so that we soon grow weary of what God has given us, even if we have all that is on earth); it does not cease because we live, unless you cling to God's word. So the devil helps to do this, who blinds people so that they do not see what a wonderful treasure they have in the word, which paints and assigns to every man his husband or wife, adorns, blesses and sanctifies them in the most glorious way, so that they have no reason to look for another, so that they should desire his. For whoever does this has already broken the marriage, as Christ says Matth. 5, 28.
26 The holy apostle also wants to teach this here, as he exhorts the Christians to learn to regard their marriage state according to God's word, and therefore to hold it dear and valuable, and the bed pure and undefiled. For this, he says, is what God wants from you. But if you want to do better and differently (as the pope did with his dear clergymen), he will not let you go unpunished. In this way the pagans and papists know nothing at all to preach about this state; indeed, a carnal and worldly state is respected among them, and they have made it despised and hostile, so that it has had to stink against the falsely praised spiritual state, and no one has been able to have any comfort or joy in his married state, which would be most necessary to the conscience.
(27) Now that the apostle says here, Let married life be honest, and let the marriage bed be kept pure, he sets these two things against the very temptations mentioned above, namely, that our flesh is full of harmful lusts, and that both wantonness and wantonness are great in us. It follows, then, that wantonness chases me here, and wantonness there.
2012 L. i8, ii7-ii9. First wedding sermon on Heb. 13, 4. W. xn, 2551-2553. 2013
throws pleasure elsewhere. And this is not to be understood here that the beds and cloths are washed clean; but these impurities and stains in the marriage bed are nothing else (as he himself subsequently indicates) than fornication and adultery. These are the true stains that defile, stain, and defile the marriage bed. For those who live a lewd life apart from this state, as fornicators, consider this state to be nothing; but both despise and defile the word of God and the state, no matter how piously they present themselves before the world. Similarly, those who are married do not keep it, but break it against God's commandment and order. And, in sum, all those who regard married life as if it were a state of affairs that happens by chance, they desecrate it. For they do not see that married couples are bound by the Word of God, they cannot look upon a woman or a man clothed and adorned with the Word of God. Therefore it is not an honest estate to them, but put it to all shame. For they put up with their shamefully lewd life more than the godly and honest life. He warns them here to take care and live in such a way that the marriage state is kept glorious and in all honor, as God's foundation and order; namely, that they leave the whore life and enter into the marriage life. Afterwards, when they have come into it, take good care and keep the bed clean, undefiled, that is, that the wife may be devoted to her husband, and the husband may be satisfied with his wife. If not, then the beautiful ornament (God's word) is defiled with the devil's filth, and the bed is stained and (would have said) trespassed.
- therefore, if the devil comes to you with pride and excess, that you may be wise, and take hold of God's word, and think, God made me a man, and put me in this estate; this he gave into my arms, that she should be mine etc. If you do this, it will be all the easier for you to keep your bed clean. For the word shall make thee fearful and aweful, yea, disgusted and afraid of others, and shall adorn thy spouse, that though she be hideous and
Even if she is hostile, impatient and stubborn, she will still be dearer and more pleasing to you for the sake of the word than another adorned with vain gold. So a precious veil is around a marriage veil, and so a well-decorated hat around a marriage hat, who can consider it and look at it. This means that the marriage state is honored and praised, and the marriage bed is kept pure. For there is no honor, nor adornment, nor beauty, nor purity above the word of God.
29 On the other hand, there are some clever ones who seek their extractions so that they do not become married and finally even drown in fornication; they pretend: Nevertheless much evil is done in marriage, and much is sinned against within it through anger, impatience, evil desire etc. No one denies that it is not so pure without sin. But again, give me some divine state that is without sin. In that way I would never have to preach a sermon, nor serve a servant or a maid; the authorities would never have to use the sword, nor a nobleman to ride a horse. Not yet, dear Squire! We will never be so pure here in this life that we would do any good work without sin. This article must stand: I believe the forgiveness of sins. And must say daily in the Our Father: Forgive us our trespasses etc.
(30) Therefore do not make me an exodus with this state: sin to one, sin to another; if thou wilt put one state into sin, put the other also into it; but if thou wilt pull one out, pull the other also out. I will never have preached a sermon, nor will I preach a sermon without sin; I will remain a sinner, and will keep the article, forgiveness of sins, and not deny it. If they are sometimes angry with one another, that is sin and wrong; but on the other hand the forgiveness of sins is so much the greater if they remain alone in it and do not go out, and live in the state to which God has called them. For though he may not depart without sin, yet God's word is so great that for its sake the state is also pure and holy. Otherwise I will say more. If you want to see after that how we all came from Adam
2014 ns-122. first wedding sermon on Heb. 13:4. w. xii, 2553-2556. 2015
are born in sins, then the whole marriage state (even if it is right and well kept) is sinful and impure; just as with the heathen and unbelievers (who do not have God's word) all life and deeds are sinful and condemnable before God.
(31) Therefore, it should be noted here that he speaks of the marriage state in this way, and speaks from the mouth of God that it should be honest and pure and be called among Christians (if only adultery and fornication are avoided). For if one were to consider the case of Adä and our nature, he would not be pure and honest before God. For such carnal lust and other sinful inclinations would not have existed in paradise, nor would any man have been allowed to shun or be ashamed of another, nor to cover or adorn himself, but man and woman would have held themselves together without evil desire and lust, and would have conceived and given birth to children easily and without effort or worry, just as one breaks an apple from a tree. But now it is so, that neither man nor woman comes together with the other without the shameful heat. Therefore Psalm 51:7 says, "Behold, I am begotten of sinful seed, and my mother conceived me in sins." And all the saints who have been in wedlock must confess that they could not have been subjected to such unwholesomeness, that even Christ himself therefore did not want to be born naturally of man and woman, but chose a virgin as his mother, and sanctified her flesh and blood for this purpose, so that his birth would be a pure holy birth.
But now he says here that God will thus grace this estate, that though it be unclean by nature, yet it shall not be unclean among them that are Christians and have faith; but shall henceforth be called a pure marriage bed, not of itself, nor of our nature, but because God covereth it with his grace, and will not impute natural sin or uncleanness (planted in us by the devil). Therefore, go to and purify this estate with his word, so that it now becomes a divine holy estate: not so that he takes away the oestrus or bridal love or forbids conjugal works (as, indeed, such are not done without sin), as
The Pope's doctrine considered this state unclean and taught that one could not serve God and be married; but that is called cleansed, that God cleanses him by grace and does not impute sin (which is in nature). Just as he Acts 10, 15. to Petro: "What I have cleansed, do not make unclean." That which was otherwise unclean and forbidden becomes clean and holy only through God's words. So also here: because God makes this state pure with His word and calls it a chaste holy state, we should also consider it pure. But that it may be known that such purity does not come by nature, but by grace alone, which covers and wipes out natural impurity and sin; just as He does with all original sin in those who have been baptized and believe that through the Savior Christ they have forgiveness of sin and become children of eternal life. For although the same original sin still remains in the flesh, and is stirred up as long as we live on earth, yet we are called pure and holy (if we are Christians), because he makes the cross over it, and gives his Holy Spirit to it, who begins to sweep out sin, and always continues to do so, even unto death. So we are not without sin, and yet we have the verdict from heaven, spoken by the mouth of God, that we are now pure and holy, because we are covered and surrounded by the beautiful heaven of grace (which is Christ with his purity, righteousness and holiness spread over us), and through baptism we are incorporated into him and cling to him with faith.
(33) In the same way (I say) he does in the marriage state: although sin and evil desire run along, of which even the saints are not without, yet he covers his mantle over the spouses and pronounces them pure by his word. This is the beautiful covering laid over the bridal bed or marriage bed, so that it may be adorned and called a beautiful, pure, undefiled bed. Therefore, the apostle admonishes those who are in a position to think that because God speaks them pure and spreads such a covering over them, they should recognize this and be grateful for it, and see to it that their marriage bed, thus cleansed, washed and adorned by God, does not look like a beautiful, pure, undefiled bed.
2016 ". 18, 122. 123. first wedding sermon on Heb. 13, 4. W. xii, 2556-2559. 2017
who defile and stain with adultery or fornication.
34 Secondly, he not only pronounced the marriage bed clean, but also kept the marriage honest. This covers sinful lust and other infirmities even more, so that it not only means pure, but also honest and delicious, from God's word and command, which is further described above. This means not only that the bride and bridegroom are laid in bed and covered, but also that they are most beautifully adorned and most honestly led to the church. For here he puts on them his adornment (which is much more beautiful than any piece of gold, pearl or precious stone), namely, the fourth commandment: You shall honor your father and mother etc., which also means to honor the marriage state. Item, the sixth: Thou shalt not commit adultery etc. That he may command thee to cleave unto thy spouse, and to be content therewith; and that he may promise thee, when thou doest it, that it shall not be called sin, but a blessed estate, and that it shall be pleasing in his sight. Likewise Genesis 2 confirms and binds him so hard and fast, that he also abolishes the righteousness and authority of parents, or ever diminishes by this estate, when he says v. 24: "Therefore shall a man leave father and mother, and cleave to his wife." Item, soon after the fall he blesses them again, promises them the seed of the woman, and clothes and adorns them himself.
And we see for ourselves how God keeps this wretched flesh and blood (born and living in sins) in glory, that He blesses and makes fruitful forever, that nevertheless all saints also come from the marriage state and all life springs from it. Therefore also to the first mother Eve the name is given, which is called "living one" or "a mother of the living ones". And how could he praise him more highly than by calling him pure and holy in the New Testament? Therefore, we too should honor and glorify this status, and not do as the unclean swine do, thinking or speaking of it in any other way than of
their shameful fornication and adultery. These are disgraceful unfaithful people, who make their own nest, and, as swine, take pleasure in digging in the dung with their unclean trunks and rolling in their own shame. Christians, however, should keep this state honest and beautiful, as they see that God Himself does, and if there is anything unclean in it, cover and adorn it; just as God does not count sin and unclean by nature as sin, but puts a cover over it and makes it beautiful and honest.
(36) Neither shall we do likewise as the hostile wretches, who can reproach and rebuke this dear estate with hostility, saying that there is much unpleasantness, strife, toil and labor in it, and say: God save me from this estate; he that taketh a wife getteth a devil. These, on the other hand, are the poisonous dogs, who defile this dear estate with their blasphemous mouths and bite it with their poisonous teeth (just as those swine defile it with their trunks). For the devil always finds a great pretense against this estate, because he sees in it both the original sin, and also the misfortune, toil and labor that is laid upon it. He can make use of these two and would like to spoil and even ruin the married life of everyone. Therefore, we must exalt and praise this state all the more, honor, adorn and adorn it all the more; as we have heard that God Himself does. Let the devil, through his swine and his dogs, ravish and blaspheme, and take for reward what their God, the devil, will give them. But learn to look at it and hold it in such a way that it is cleansed and sanctified by God's word and honored as His work; and whoever is in it, take comfort in it and thank God that it is so pleasing to him, that he covers the bed or blanket over it, and that he adorns and praises it so gloriously and beautifully.
Let this be said in honor of the wedding and the married state. May God grant us grace to believe and live this way, amen.
2018 L. 1S, 243-246. Second wedding sermon on Eph. 5, 22-33. W. XII, 2559-2862. 2019
*Second wedding sermon on Eph. 5, 22-33. )
Preface.
Because we are now in the time in which the Easter feast of the joyful resurrection of the Lord Christ is still celebrated, and it is now proper to preach also about the wedding, in honor of the married state and to praise and thank God, instead of the bridal mass, which was held until now, but which was of bad service to God, and which was not.
We are pleased with it because nothing was preached about it, which is the greatest and most pleasant service: so let us now draw these two pieces (of the resurrection and of marriage) together, and take before us the following text of St. Paul, in the 5th chapter, to the Ephesians.
Eph. 5, 22-33.
Let the wives be subject to their husbands, as to the Lord. For the husband is the head of the wife; even as Christ is the head of the church, and he is the Savior of his body. But as the church is subject to Christ, so also the wives are subject to their husbands in all things. Husbands, love your wives; even as Christ also loved the church, and gave himself for it, that he might sanctify it, and purify it with the bath of water in the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and blameless. So also husbands should love their wives as their own bodies. He that loveth his wife loveth himself. For no man hateth his own flesh at any time; but cherisheth it, and cherisheth it, even as the Lord cherisheth the church. For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and cleave to his wife; and they two shall be one flesh. The mystery is great; but I say of Christ and the church. But ye also, yea, let every man love his wife rather than himself; but let the wife fear the husband.
Here St. Paul has summarized and interwoven these two parts, the marriage state and the resurrection, together with the whole kingdom of Christ in his Christianity. And holds up to the married, both man and wife, this certain example, that Christ is the head of the church, as a husband to his wife, and Christendom his bride or wife. Teach us, then, and all who wish to have a Christian marriage and to make it better than the Gentiles, to take into their eyes this image that God has presented to them in Christ and His Christianity, and to keep to it in their married state, praising and thanking God that they are in the
*This sermon was preached by Luther in the castle of Eilenburg at the wedding of Caspar Creuziger with his second wife Apollonia Gunterode from Leipzig on Easter 1536. A. "ä. 1557:1 VI. 377; stä. 1604:) VI. 353; Altenb. A. VI, 911; Leipz. A. XII, 202; Erl. A. 19, 243. - This sermon was printed with the second reprint of the previous sermon under the title "Zwo Hochzeitspredigten" in Wittenberg in 1536. D. Red.
Both divine states are found, namely: in the high spiritual marriage with the Lord Christ etc., and in this low bodily marriage in the world or in the flesh.
(2) For even though the Gentiles praised the marriage state and kept it honest against fornication and adultery, they did not know about this high honor, that God holds it so high that He has bound Himself to it through His only Son and thereby united Himself with us. Therefore, they could not hold it as high and glorious as the Christians, who know that Christ Himself is our bridegroom, and they (as the Christianity, His bride, members) belong to this spiritual marriage.
(3) Therefore let this estate be kept with us all the more beautiful and honest, as much higher, more glorious and more precious is this example of Christ and his Christianity. And in honor of it, let us be the moreware of fornication and other sins, and let us keep marriage pure and holy; as St. Paul has said.
2020 L. 19, 246-248. Second wedding sermon on Eph. 5, 22-33. W. XII, 2862-256S. 2021
lus 1 Thess. 4, 3. exhorts: "This is God's will, your sanctification, that you avoid fornication, and that each one of you know how to keep his barrel in sanctification and honor." "Your sanctification," he says, "is that you keep yourselves holy, and your bodies and limbs, in which the soul is kept and lives as in a barrel, and do not do as the heathen do, who know nothing of God and hold the marriage state in low esteem; even as among those who are called Christians there are many who live like swine of all things and unreasonable cattle. But you should honor your body and this bodily life in the married state and outward being, and look upon it as it was created by God, according to the high and glorious image of Christ and Christianity, and thus be honored and sanctified; so that you may also be conformed to it, and be thankful for it, that you enjoy it and are partakers of it.
- for this is no small honor and glory of the marital state, that God presents it and paints it as an image and example of the great unspeakable grace and love that he shows and gives us in Christ, as the most certain and sweetest sign of the highest, kindest union between him and Christianity and all its members, the closest of which cannot be conceived. And hereby sufficiently indicates that this state is a divine state and pleases him, because he chooses and sets it as such a holy example or model of the spiritual marriage, in which his heart and will should shine towards us and we should all be reflected in it daily, and especially the spouses in their state should keep to it among themselves, as St. Paul exhorts them here.
For this reason St. Paul here sets forth these things with many beautiful and glorious words about the Christian wedding, how Christ loved Christianity and made it into a pure and beautiful bride. etc. Include therefore (as I have said) his resurrection, by which he has accomplished this. For so he himself speaks in the gospel (if one reads this time) to his apostles Joh. 20, 21: "As the Father has sent me, so I send you. Whose soever sins ye forgive, they are forgiven them" etc. There he himself arranges this wedding as a fruit and consequence,
That is why he was resurrected. For this sending of the apostles is nothing else than what we say in German: to send out suitors who are to court the bride and bring her to the bridegroom etc. So Christ has chosen a bride for Himself (says St. Paul), the church or Christianity, and prepared it through the word and water baptism. This was done through the apostles sent by him. Which ministry is ordained, that we may be called and appointed unto Christ, and also be cleansed and sanctified thereby, that we may be joined and united unto him.
Thus St. Paul boasts that he is such a messenger or suitor sent by Christ when he says 2 Cor. 11:2: "I am jealous for you with divine zeal. For I have trusted you to a man, that I might bring a pure virgin to Christ. "etc. With this he shows that the apostleship is nothing else than the office of a suitor or bride-servant, who daily prepares and brings his bride to the Lord Christ. Just as the servant Abraha fetched a bride for his son Isaac, Genesis 24. Christ first commanded and imposed such an office on them, as if to say, "I am sending you to claim and fetch my bride, but first to prepare her or wash her from sins, and so make her pure and holy.
(7) Now this is done daily in Christendom by the ministry of preaching, wherein it is preached and said, first, as St. Paul saith here, that Christ gave himself for them etc. Which came to pass when he suffered and died on the cross, and rose again the third day. For by the same he hath obtained for us grace and remission of sins. But if this alone had remained, we would still not have been helped. For though he had purchased for us the treasure and done all things, we had not yet received it. But how come we that the same sanctification, which he hath wrought, may come unto us? For he is now gone up to heaven, and leaves us here.
(8) Thus it is, saith he, that by word and baptism it must be brought home to us, which he commanded the apostles.
2022 D is, 248-sso. Second wedding sermon on Eph. 5, 22-33. W. xii, 2565-2567. 2023
To bring to us the forgiveness of sins in his name. Thus he remains at the right hand of the Father, and yet brings us to himself through his apostles and preachers of the gospel; as he brought to himself through St. Paul the church at Corinth, Ephesus and many others. So sanctification, acquired through him, comes to us through the preaching of the gospel and through baptism. And where the word is preached and heard, there the suitors of this bridegroom are heard. And whoever accepts it and believes, and is baptized into it, has already been given to Christ as a bride, and has been prepared, cleansed, washed and made holy, just as Christ wants her to be. And so from this command of Christ (that all who believe the apostles' preaching of the forgiveness of sins should be absolved from sins and be clean) the whole world, and finally we too, have been brought, and have been incorporated into his bride, Christendom. For even though we do not hear the apostles themselves, we hear the same word and receive the same grace and sanctification.
(9) For both (the word and its effect or power) are not the apostles', but Christ's own word and work. As St. Paul also says here, "He (himself) has cleansed and sanctified them," not the apostles, nor other messengers and preachers. For they are all far too little that they should wash and cleanse me, yea, they may not even themselves of bathing and cleansing, neither as I, nor any other. But by this, saith he, we are made clean and holy, that he, Christ, "hath given himself for us," and now preacheth these things by the word, and usaketh them. Therefore it is of no importance to me by which person (holy or not) and when or where he preaches to me and baptizes me, but only that it is the word and baptism of the Lord Christ. Wherever this is preached to me, I hear his servants coming to me for his sake and bringing me to him, so that I may become his bride.
(10) Now this is the great unspeakable grace and gift, as St. Paul calls it, which God has given to Christians, though it does not appear before the world. For count thou thyself what honor and glory this is.
It must be a matter of great importance that Christ, the Son of God, lets himself down so deeply and joins us so kindly that he does not let himself be called our Lord, nor even a father, brother or friend, but with the name of the highest love and closest friendship on earth, that he wants to be and be called our bridegroom and with us one body (as it is said of man and woman), but with the name of the highest love and closest friendship on earth, that he will be and be called our bridegroom, and be with us one body (as they say of husband and wife), or as the Scripture says, one flesh and one bone; which is said of no other relationship or friendship. Thus he has shown himself to us in the most loving and friendly way, and has offered his highest love and promised that we should be called his dear bride, and should and may call him our dear bridegroom and praise him with all confidence.
(11) That is why St. Paul preaches such a glorious sermon on it, and makes it so great, as if he could not get it sufficiently in words, that he concludes badly, "This mystery is great. As if he should say: It is exceedingly a high, glorious, ineffable thing that God signifies in the marriage state. "But I say," he says, "in Christ and Christendom," that is, in this spiritual marriage. But this is called a "mystery," that is, a hidden secret thing, which is known in the spirit, by faith alone, and according to the word, not by reason or by sight. For no one can see or presently feel what a queen I have become (if I believe in Christ) through the Word and baptism or water bath, because these two things seem so very small and bad. In short, the wedding and also the bride and bridegroom themselves, and all the treasure and goods received therein, are secret and hidden from us both. It is too high and far from human reason and senses that such a great and glorious thing should be arranged in it, so that it cannot be known or grasped except by the two outward parts, word and water.
For this sermon I hear well, how God thus graces me as His bride through Christ, and makes me a partaker of all His heavenly eternal goods etc. See also that you are baptized with water:
2024 19, 2S0-2W. Second wedding sermon on Eph. 5, 22-33. W. xii, 2507-2570. 2025
But when I look at you, I see nothing of the kind. For there I see nothing else, but that you live bodily, eat and drink, work and do everything in this outward life, like another man, that in it even a heathen is like you. But this glory and adornment, which is applied to you and hung on you through Christ, I cannot see, nor you yourself (without as much as you can grasp with faith), and if we could see it and feel what we have in it, I think we would already be in heaven.
(13) For what greater joy and blessedness could a man have, than to be able to trust in it with certainty and without doubt, and to boast of it with all his heart? Christ is one body with me, and shares with me all that he has and is able, as a bridegroom to his bride. All things are common and one, body, goods, honor, and they are undivided with everything. All other friends and estates separate and divide, children from their parents, brothers and sisters from one house and estate. But this estate binds and keeps everything to each other, so that one leaves father and mother and everything over it, and here one adds his own life to the other, if it is a true conjugal love.
14 Thus Christ, says St. Paul, did to his church. He loved her, and gave himself for her, that we might be made one body with him, and all things in him lodged, and that we might receive and be comforted in his glory, and in all his glory which he hath in heaven, as ours. O a great glorious thing is this, who can sufficiently pronounce it and comprehend or consider it, that a poor sack of maggots, conceived and born in sins, should come to such glory that he is called a bride of the Majesty in heaven, namely, God's Son, and he so unites himself with us that all that he is and has is ours, and in turn, all that we are and have in us will also be all. But what is he? or what are we? He is the beautiful bridegroom, completely pure and without all infirmities, the Lord of all creatures, the eternal righteousness, eternal strength, and eternal life; summa, vain eternal incomprehensible good, which no heart can ever grasp and remember enough, and both angels and men for eternity to come.
have seen. On the other hand, we are poor wretched creatures full of sin and filth, from the foot up to the crown, thoroughly corrupt, subject to the devil, condemned to death and damnation under God's wrath.
15 Therefore it must be an unspeakable grace, yes, a fire and fervor of love, that he lets himself down so low and willingly gives himself to us, and lets it cost so much that he brings us to himself. He is not afraid to shed his precious blood and to suffer the most shameful death so that we may be called his bride and possess his goods, namely, eternal righteousness, freedom, blessedness and life for sin, death and the devil's power, in which we lay. He puts on us all his purity, that he may make us sinless; all his glory, that he may cover and take away our shame; his body and life, that he may save us from death; all his heavenly goods and power, that he may bring us out of this miserable wretched state to his glory. So also: that the sin and infirmities which are still in us shall not hurt us, the devil shall not accuse us, the law shall not condemn us, death shall not choke us etc. For he standeth for us, saying, Satisfy me my bride: if there be any infirmity in her, that will I satisfy. If she is not beautiful and pure enough, I can make her beautiful and pure. If she is not pleasing to you, there is no power in it; it is enough that she pleases me. For I have chosen her and purified her for myself, and still purify her daily by word and baptism. If she still has sin, death and other infirmities, I have righteousness, life and all eternal goods, and I adorn her with them, so that she may and should accept them as her own.
(16) Behold, these are the high heavenly treasures and goods, which are here extolled, and indeed are and remain (as St. Paul calls them) a mystery or hidden secret good, which the world seeth not, neither knoweth; and so great, that even Christians, who by faith comprehend it through the word, cannot attain unto it, nor understand it. And whoever could grasp it rightly in his heart would not be able to live long on earth for joy. But there is the miserable lamentation in our
2026 is, 253-255. second wedding sermon on Eph. 5, 22-33. w. xii, 2570-2572. 2027
Flesh and blood do not give us the glorious thoughts that we could consider it rightly, and consider it as great as it is in itself. Our heart is far too narrow and weak, and the glory of this spiritual wedding far too great for us to grasp; just as the bridegroom Christ, and his purity and glory, which he has, is all too great, and the love he demonstrates for us in this is incomprehensible.
(17) But we still have the great consolation that he also bears our daily weaknesses and holds them in good stead, if only we hold on to him. For he must still cleanse us daily and forever, and where there are still wrinkles or blemishes on us, he will brush his righteousness and purity over them, so that we can still keep the glory, and may happily confess him as our bridegroom and say: "Whatever happens to me, I will remain where my dear bridegroom remains. If any man find fault with me, let him speak unto him: for he will and saith unto me, that if I believe in him, I shall be his bride. He has brought me to this through the word and baptism he has given me through my dear preachers.
This is and should be the preaching of Christians, to praise, honor and thank God that he has shown himself so gracious toward us and has given us; for (as has been said enough) in this spiritual marriage all that he has and can give has been decided, and so all the common goods and all the possessions have been made one between him and us, that all his righteousness will be ours, and all our sins and infirmities will be ours again'. As he has abundantly proved and still proves in us. For in Christ He took upon Himself and bore the sins of the whole world (that is, also mine and yours); and as St. Paul says in 2 Cor. 5:21, "He Himself made Him who knew no sin to be sin, so that in Him we might become righteousness in the sight of God"; and to this end He sent His preachers to bring these things home to us through the Word and baptism.
19 Therefore let us also learn, as Christians (who are to know their treasure and glory) to glory, comfort and rejoice in this wedding, that by the grace of God we have come to the
high honors, that we are and are called the bride of His Son Christ. This is what I conclude. For I have ever had the word and baptism, and have begun to believe; and if I continue in this, I am sure that God has accepted me for this, and adorned me with his ornaments, and taken away all wrinkles and spots, and is still purifying me more and more. So then, if you have become His bride, you have the keys and are the wife of the house, and sit in His heavenly goods, as St. Paul says in Eph. 1:3, that neither sin, nor death, nor the devil will henceforth have any right or power over you.
(20) Behold, St. Paul teaches us such high preaching and exquisite examples concerning marriage, or the marital state, that those who enter into it, or are already in it, may be instructed and reminded of it when they consider their state, that they may remember these words, and hold up this image or example of the spiritual marriage to themselves. For this may well be called a great glorious marriage or wedding and a delicious noble adornment (yet secret and hidden), by which we are given not bodily goods, but redemption from sin and death, and communion of all divine goods. But bodily adornment and worldly treasures are much too small, even if you get many tons of gold, yes, all emperors' and kings' treasures. For all these things can still be overlooked and understood. In the same way, the bride and bridegroom in the flesh are not so precious, for they are poor mortal men. But such an outwardly visible nature of the bodily wedding and the marriage state should serve to teach us to see and consider the spiritual, whose glory and adornment no one can overlook. And again, we are to be reflected in the spiritual union of Christ and Christianity, and learn how married couples should relate to one another in their state.
For this reason St. Paul also gives the married their text and says: As the church is subject to the Lord Christ, so also let the wives be subject to their husbands etc.; item: "Husbands, love your wives, as Christ loved the church" etc. This is said so much: that they
2028 L. 19, 255-257. second wedding sermon on Eph. 5, 22-33. W. XU, 2572-2575. 2029
on both sides should see how the two, Christ and his Christianity, hold themselves against each other (because this is the highest, most perfect example, and a right pure mirror) and to follow it diligently. For there it is that Christ loves his church, so that he also gives himself for it etc.
(22) We shall not attain to this love for a long time; for it is, as I have said, far too high and too great. And as the marriage in the flesh is small, so also the love in it is small in comparison with it; and it must be enough that one only follows this example and strives for the measure of this marriage: so that each one in the marital state is so minded that he shows and practices love towards his bride or husband; and whether there is any infirmity or defect in her, that he can hold it in good stead and act with reason, and also think: How should I do to him? It is my bride; I must also cover, cleanse, adorn and improve as much as I can, and show the small love in this small wedding, as Christ shows the high unspeakable love toward his bride, whose member I also am.
23 Again, he says, the woman should be subject and obedient to the man, "as Christ is to the church. He does not command the bride or the woman to love, but to honor the man and be his subject, which cannot be done without love. For whom I do not love, I will not give him honor or good, nor will I show him much obedience or service. Therefore, if it is to be true honor and submission, it must come from love, so that the woman knows and believes that the man is higher and better than she. For to the man belongs the rule and supremacy, as to the head and master of the house; as St. Paul elsewhere says: "The man is God's honor and God's image"; item 1 Cor. 11:9: "The man is not for the woman's sake, but the woman for the man's sake" etc. Therefore let it be so distinguished, that the man may love the woman, but not be subject to her; but the woman also honor and fear the man, with all restraint and timidity.
- for so Christianity holds itself
Also that she has the bridegroom Christ, as her Lord and Head, in all honor, and is obedient and subject to him in all things; that is, she remains in the pure faith, lives according to his commandment, and does everything she knows he wants. Unless the devil comes and deceives the bride; as St. Paul takes care of his church, saying 2 Cor. 11, 2.I have set you up as a proper bride and given you to Christ, but something bites me and I am concerned for you, yes, I am envious and jealous for you (but with godly zeal, not out of anger or hatred), so that I do not want you for anyone else; for I fear nothing so highly, lest the devil should come and woo you and tear you away from Christ. Just as happened to Eve in Paradise, who was also a beautiful bride, adorned with all kinds of both outward and spiritual divine adornment, and obedient to God and subject to Him. But the devil deceived her and brought her down, so that she became disgusted with God and followed the adulterer, and brought us all with her into the harm we are in.
(25) Thus, saith he, have I care for you, who are now brought again unto Christ, and have become his bride. For the danger is great, because the devil is attacking Christianity without ceasing, and we are weak; and you must take care and guard yourselves with all diligence, lest you be led away from the word and obedience of your dear Lord Christ (who loved you and gave himself for you) by Satan's cunning and mischievousness. As we see that now and always many Christians have been deceived by various sects and cults, and until now under the papacy the whole world has been full of spiritual fornication and adultery, and Christ's bride has been so corrupted that she was no longer known until Christ began to purify her again through his word. See, this is what he calls Christianity, to be obedient to Christ and subject in all things, to adhere to him completely and to judge only by his word, and not to follow those who want to teach or lead them differently.
26 Accordingly, even in the conjugal state, the woman must not only love her husband, but also be obedient and subject to him; that she may
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In short, they should keep to him alone and be guided by him, and not only look at the man's hat as their head, but also look to him as an example, reminding them to think: "My husband is an image of the right high head of Christ, for the sake of which I will honor him and do what is pleasing to him.
(27) In the same way a man should love his wife with all his heart because of the great love he sees in Christ, who gave himself for us (2c), And also to think: Neither I, nor any man, have not done the like; wherefore, according to the example, as much as I am able, I will also keep myself thus toward my wife by love, as toward my own flesh, that I may care for her, nourish her, and wait upon her, and not be bitter nor strange toward her; but whether she be infirm and somewhat defective in her, bear with reason and patience, or by kindly admonishing and punishing better etc. This would then no longer be a worldly and human, or reasonable, but a Christian divine marriage, of which the heathen know not; for they see not the high ornament and honor of the marriage, that it is an image of the high spiritual marriage of Christ. Therefore, as I have said, it behooves us Christians rather to honor and glorify this estate than to know and know the great ornament and glory attached to it. Do not be surprised if the world (as lying in fornication and adultery), yes, even the false foolish saints hold this estate in low esteem; but we ought to hold it justly for the very greatest estate. For no one else is set in such a high image by God, and we know that those who despise it (especially those who want to be called Christians) not only disgrace the world, but also bring dishonor and dishonor to the high holy wedding of Christ and Christianity, and show that they think much less of it, because they despise this lowly external one.
28 Let this be said of this text of St. Paul, in which he exhorts Christians to consider these things, and not to regard their status according to outward appearance alone, as the world and the carnal heart do, but to consider something further and more important.
We should consider the higher things in it, namely, the beautiful, comforting image of Christ and Christianity; and thus hold this marital state in high esteem and honesty, not only for the sake of God's order and command, but also in honor of the great spiritual wedding; so that it may also be felt that they would also like to be found in it. For we are not to let such glory and comfort be taken from our eyes and hearts, nor cast into a corner, as the monks and nuns have done, drawing it to themselves alone, and raising their false self-declared spirituality for it, and presenting it as if they alone were the brides of Christ, to the contempt and diminishment of the conjugal state: when St. Paul draws it out as a contradiction, and preaches just such a high example to married couples.
The blessing over the groom and bride in front of the altar.
Thus Moses writes Genesis at the other chapter:
And God the Lord said, It is not good that the man should be alone; I will make him a helpmate to keep herself with him. Then God the LORD caused a deep sleep to fall upon the man, and he fell asleep. And he took one of his ribs, and closed up the place with flesh. And God the LORD made a woman of the rib which he took from man, and brought her unto him. And the man said, This is bone of my legs, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. Therefore a man shall leave his father and mother, And cleave to his wife, and they shall be one flesh.
Prayer.
O Lord God, who hast created man and woman, and ordained them to be married, and blessed them with the fruits of the womb, and ordained therein the sacrament of thy dear Son JESUS Christ, and of the church, his bride: we beseech thy unfailing goodness, that thou wouldest not suffer such thy creature, order, and blessing to be disfigured or corrupted, but that thou wouldest graciously preserve them in us, through JESUS Christ our Lord. Amen.
** 2032 L. i7, N9--183.** funeral sermons on 1 Thess. 4, 13-18. W. xn. 2578-2580. 2033
XXXVII.
Two sermons on 1 Thess. 4, 13-18.
At Elector Frederick of Saxony's funeral held at Wittenberg on
May 10, 1525.*)
The first sermon. First printing.
- because it is God's good pleasure that our head should lie here, in which death all who earnestly acknowledge his members should die or be afflicted: therefore I have purposed to do as St. Paul teaches in such matters, and as he comforted his departed friends, so also comfort us.
(2) But those who do not recognize themselves as members of this Head and Lord out of their hearts will not receive much preaching or comfort here; but for us who are not ashamed of it, it will almost be necessary, even comforting. Therefore I will tell the text as it reads 1 Thess. 4, 13-18.
1 Thess. 4, 13-18.
But we do not want to keep you, brethren, from those who are asleep, so that you will not be sad like the others who have no hope. For if we believe that Jesus died and rose again, God will also bring with Him those who have fallen asleep through Jesus. For this we say unto you, as the word of the Lord, that we which are alive and remain unto the future of the Lord shall not appear unto them which sleep. For the Lord Himself will come down from heaven with a shout and the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and so shall always be with the Lord. So comfort yourselves with these words among yourselves.
Preface to this epistle.
(3) The holy scripture not only gives way, but also praises and praises those who mourn and weep over the dead. As the wise man says (Sir. 38, 16.): "Weep over your dead, for his life has come to an end"; and as we also read of the patriarch Abraham (Gen. 23, 1. 2. 3.),
*) In 1525, six more printings of these two sermons appeared. In the older collective editions, there is a text that differs significantly from these first printings. The later editions have therefore included the sermons in this double form. - Cf. Jen. A. II, 514; Altenb. A. II, 889; Leipz. A. XII, 209; Erl. A. 17, 179. D. Red.
When Sarah his wife had died and he lay before the corpse for some time in mourning, he arose and buried her. Thus you read (Gen. 50:1 ff.), when the holy Jacob the patriarch died, how his son Joseph caused great sorrow in the land of Egypt, and much greater sorrow when he was to bury him. These were holy men, full of the Holy Spirit, and yet they were grieved for the dead. As the children of Israel mourned for Aaron thirty days, and again for Moses thirty days. So we read how great kings and saints grieved for the death of the saints,
2034 ".i7,i83-i8s. Funeral sermons on I Thess. 4, 13-18. W. xii, Mo-E. 2035
God also speaks (Jer. 22, 18.) of the godless king Jehoiakim that he should not be mourned. That lamenting and suffering over the dead is praised everywhere in the Scriptures; as in the New Testament Christ, out of great love for Lazarum, also mourned and wept. (Joh. 11, 35.)
(4) And if this is true, that each one should take care of the dead, so that he may have a little friendship; so much more is praised where there were great rulers, as the heads and princes of the people of Israel, Moses and Aaron etc.
(5) In the same number we would have our head, if we were not so coarse and foolish. Since our head lies here, we should remember what we have lost, and what God has given us in this head and taken away again. It is very wisely said by the ancients that no one is to be praised, for he has well determined the end; for we are all full of infirmities. And even though we have much goods and may lie in ashes tomorrow, these goods will be darkened by infirmities until God takes them away. Only then do we open our eyes and recognize the lost goods, which do not shine brightly because of the infirmities. It will happen to us in the same way. Until now we have had such a head, through which God has given us peace, at which time there has never been any bloodshed. But this I do not ascribe to his powers, for they are not, but to God, who has looked upon us with the eyes of mercy and thus gifted us with them. Therefore it is not to be distressed that the person lies here and the body, for we must also go there: but rather it is to be lamented that God is so nearly cutting off this person and taking away our peace; that it is to be feared that because he breaks the vessel, he will also take away the treasure and the goods. We have to complain that much more damage is done to us than to his person, because at the end of his life he had this grace, that he is gone in the knowledge of the gospel, and with such words his hope is gone.
proves that we hope his soul will be eternally comforted.
(6) But we, who are his members and should have more need of his influence, are deprived of it and cut off. And just as we should give thanks for the grace we have had, so we may well grieve that it has been taken away, and yet hope and pray to God that he will give it to us longer and henceforth fill others also with this grace. This is the common lamentation of all of us, that we have lost the good prince; but the worst of all is that this head is falling away just now in these difficult and strange times, when the whole German land is in turmoil, that it is to be feared, if God does not come first, that the whole German land will be devastated. And it is an evil sign that He is taking it away at this very time when we should need it the most.
7 It is to be feared that because his death and this misfortune come together, he wants to indicate what he has in mind. For there has not been such a bright light of the Gospel in Germania as there is now: but because it is lazily and negligently accepted everywhere and persecuted by most parts, seducers and murderous spirits must now come, who blaspheme and desecrate it most of all; that it is not his fault that he is dead, but ours and that of the whole German country. Therefore God takes away the one who is in his way, so that he may make room for his wrath, which we have deserved. Otherwise, in his time, he has preserved us until now. As he sometimes helps a whole country for the sake of a pious man; as he did for the land of Syria for the sake of Naaman (2 Kings 5:1); as for Jehoiada the high priest, while he was alive, all was well and prosperous, but when he was dead, it was over (2 Chronicles 24:2). So also it is to be feared that God gave us happiness and blessedness and all good things through this man; but now that the obstacle is gone, which lifted our wrath, it is to be feared that we will not escape His wrath; as the prophet Ezekiel (Cap. 22, 30.) says: "I have looked for a man who is
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put between me and her, but I didn't find one."
(8) This is the cause of our sorrow, because our head, a peaceful man and ruler, a quiet head, has fallen, and is now being taken away, when peace is breaking out. By this death we are to be struck, as it is to us, that we may humble ourselves, amend, be afraid, and accept the gospel; for the sword is drawn, and the ax is laid to the tree, where we do not strike at it. It behooves us to bear suffering, but Christians do not remain in such suffering. For this reason, St. Paul wrote these things for the comfort of those who grieve in this way. Now, as we have told the text, so let us also perform it with God's help.
But we do not want you to be restrained, brethren, from those who are asleep, so that you may not grieve like the others who have no hope.
(9) Here he does not forbid mourning, for at the end he will say, "With such words comfort one another"; and because he comforts and means to comfort, he will have found sadness, and will not forbid that it be there. But with one difference, which he adds, he divides the sadness into two parts: one is that of those who have no hope at all, who mourn because they have no knowledge of God, like the heathen who put their trust in a man; as if they had had a pious prince, on whom and his virtues they hung with all confidence, as those who know nothing of God; do not come so far that they would have known God, who had given them such things, or take them away again and punish them. Death took everything away and gave them nothing in its place; they could not atone for this damage. Therefore it was a sorrow without all hope; then all confidence in goods, in riches, in holiness, which falls away when the man lies. Such mourning, saith he, I would not that ye should have: but so shall ye mourn, that ye may endure your sorrow with consolation.
may give you a report. And now add what comfort it is: first of all, because of the person who sleeps. This is a comfort, that those who have known Christ are gone, though they had much goods, from which much good has come to us; we shall see them no more in time, but are now asleep. It is a sleep, do not worry that he will also suffer pain or be troubled like you, but rest and be silent; his virtues have moved into God and with God, who gave them to him, lie now and celebrate until the last day; then we will see them brighter and clearer than before, what reason, understanding, wisdom and strength were in him, through which God served us before; from this we will also have much more joy than before in his life.
010 And because it is so, others may mourn, but not hope; but Christians know that he sleepeth, and is not lost. And because he sleepeth, he must rise again, and enter into works. Therefore we know that these virtues and goods also shall come again, which he hath left, so that we would not wish that we had kept him. For then we shall see our prince again, what he was and what we were, and that not in man but from God, and how these goods all flowed from God into the head and from the head into us. The heathen are not able to do this, because they do not hope that the deceased friend will come again, but that the virtue and goods of the prince will be destroyed, which no one will know or see anymore. But with us it is much different. The garment is only for us, and a cloth, that is, the form of death, is in front of it; but the virtues of God are in it for a little while, then we will see them better than now, and will see each other again, not separated from each other, like the pagans who live without God.
On the other hand.
If we believe that Jesus died and rose again, then God will also lead those who have fallen asleep with Him through Jesus.
2038 D. 17, 187-iM. Funeral sermon^ on 1 Thess. 4, 13-18. w. xii, 2586-2588. 2039
(11) Here St. Paul mixes Christ's sleep and resurrection with our sleep and resurrection, and links them together, and makes a resurrection and sleep out of it; as he also does to the Corinthians (1 Ep. 15, 16): "If there is no resurrection of the dead, then Christ has not risen either. As if to say, "It is certain that the dead will rise, just as we are certain that Christ has risen. For we know that Christ died and rose again, sitting at the right hand of his Father; not that he sits up there for his own person, but, as it is written in Romans (Cap. 4:25), "Christ was given for our sins," that he might save us from sins, "and was raised again for our righteousness," that he might make us pious and holy.
(12) This is the use and profit of his resurrection, that it should not remain unfruitful, but work in us to make us free from sins and holy. If then we are holy, we are also justified by his resurrection: therefore we shall live, sin, death, devils shall not hinder us: for he that is holy, let him not be in sins and death. God, who is just, does not lay down punishment where there is no sin; as St. Paul says (1 Cor. 15, 56.): That death is the punishment of sin, and sin is the sting of death. For if there were no sin, there would be no death. Therefore he cannot let a man lie or die in death who is without sin and pious. But by the resurrection of Christ this is done, and worketh that he is free from sins; wherefore he also saveth him from death. And if he die, it is nothing but a sleep. If he falls with his body and sleeps, he must surely come forth and live again, as Christ did: because the guilt is gone, that is, the sin, the punishment, death, is also gone. But it remains a little hidden and is a sleep, that faith may have room. So he mixes Christ's resurrection and ours together, and finally concludes: "If Christ has risen, you must also rise; for his resurrection applies so that we also may rise. Otherwise he would not have died and
If he had not willed that we also should rise, he would not have risen again. Therefore he rightly concludes, "If the dead do not rise, neither has Christ risen, since Christ's resurrection occurred for the sole purpose that we also might rise.
(13) Therefore he that keepeth this article, and doubteth not, hath comfort enough, is strong and of good courage, and is able also to comfort others in death, as he comforteth himself. If Christ is risen, it does not have to be in vain and unfruitful; but where Christ goes, and God leads and is, there He also leads all who have fallen asleep in Christ. All of them will have to be resurrected, for Christ is a judge of the living and the dead. But they shall not all be led and set with Christ, when Christ shall be set, or that he shall give them that which he gave to Christ: but they only which are dead with Christ, and in Christ, the rest he will leave here: they also which are not asleep in Christ shall not be led with Christ. For this praise and glory, that they not only shall rise again, but also be led with Christ to where Christ abideth, is given to Christians only: to the rest the resurrection remains for a judgment, that they also may be given for judgment before the world in this sight.
14 This is the comfort, that we are not only assured, when we die and fall asleep, that we shall rise again; but also that we shall be led with Christ. It would be a great comfort if God now and then raised up our head again, that we should see the virtue and gift: but he will make it better, that we shall not see that alone which is now lost and laid in bed and covered up; but also how he will be led with Christ, since Christ is, that then he will be full of eternal life, full of light, full of understanding, full of joy, full of God and a Lord of all things. So, when Christ comes, he will take us out of the earthly realm and place us with him in an eternal kingdom, and we must sit with him so that we become children of God. So the Christians lose for a time the gift and goodness of God.
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We will have the comfort that God has given us, but then we will have it much better. But faith is necessary; for he who does not believe will not have much comfort from this. Now, this faith must be given by God; the one who has it also sees and tastes it in his heart; otherwise it is a rotten, raw thing to him. For the thing is not put into the senses and eyes, but into faith and the word; and he that seeth it not here, shall not see it there.
(15) But there must be such a sleep, which is by the Lord Jesus. As if I now said to a tyrant who raged and raged against the gospel, who died denying Christ, I would say, "He dies not with Christ, but against Christ; but he who knew Christ dies with Christ, that is, he who knows that Christ died for us and rose again, and abides in this knowledge. If then I pass away in such knowledge, there is comfort; and though we are sinners, yet we believe that they have such virtue, and deny not the Lord, but go with their souls into the Lord, and into the word; which word swalloweth up all the sin that we have committed. There is no man who is otherwise partly a Christian who is not of some use, after God has thus distributed it, as it is written to the Corinthians (1 Ep. 12:7). Even if one is weak, sick and in bed, he is still useful for me to do my work on him: he is useful to me when I have need of him. Of the gifts I speak now. Some people are considered useless, but when they die they think, "Oh, if we had such a man now, who could advise us and help us in our affairs! So after death it is found that there is no one so small who does not have something to serve others, though it may be obscured by some infirmities, but after death it is seen. Whosoever therefore abideth in this knowledge hath hope, and is asleep with Christ. As you have seen in this man, who had both, and though he had flesh and blood, yet these gifts remained. But after death now so shall
we feel it, one will say: O would God that we had these gifts and these virtues! So one forgets the infirmity and the good is purified. And because he is different in the knowledge of the Gospel, on account of which he has suffered much these years, we hope that he has fallen asleep in Christ. Therefore he also has the advantage that he will carry it with him. And this comfort he leads, that we have lost nothing on account of his person; and he will lead us with him hereafter, and we shall be much brighter and clearer.
016 But this consolation is strange, and putteth us out of this world, and would that we had something in the meantime: but unless thou hast this consolation, thou shalt have a lord, as a heathen. Therefore let us be prepared; it is rather to mourn than to laugh. If we look upon the outward thing, it is well to pity after the outward man; and he also that feeleth not this hurt, must have a stony heart, or is not a right member: the pious shall well feel God's wrath in this.
(17) But how shall we do unto him, that he hath snatched away this head from us, lest the grace which he hath bestowed should fall upon us? Here it is necessary that we hold on to Christ and feel this way: Dear God, we have had peace for a long time, but we have been ungrateful, not recognizing this barrel and you in it; but now that it has been taken away, we recognize our guilt. If a war comes, we have deserved it, and still an Aergers, because of the works, which we have not yet recognized. He has given us honey for a long time, and now we will have to eat mustard; it has been good for us for a long time that we have sat so quietly: but peace is now lost with body and soul, land and people; but we hold on to it, so that we will soon have it again. If we die before then, there is no hope that it will come again, but it will come much more gloriously than it was before. In the meantime, we should ask God to give grace to those who will come after him, whether with thanksgiving to his goodness and with grace to his people.
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We would like to turn away and endure the patience of his wrath, because disaster is now at our doorstep, and here lies the head that has kept the peace. Now the devil enters, and has it in mind that he washes away country and people in blood.
018 Wherefore I beseech you that we give thanks unto God, and confess our ingratitude, and pray for the authorities, that they thrust us not all into one heap. For if the authorities were thus put down, we would have no peace. God does not want the common rabble to rule; as he says to the Romans (Cap. 13, 1.): "All authority is from God." For this purpose he also gives his grace and gift. As can be seen, a ruler or captain, a prince, has more grace and virtues than a common man; although some abuse it, the gifts remain. But where the authorities are abolished, the worst boys will rule, who are not worthy to wash the bowl. The devil would like to abolish the ordinances, so that he would have room to carry out his evil deeds; if he succeeds, we are already lost. Therefore, we must fight more with prayer than with the sword. But let them know that whoever opposes the
(Rom. 13:2), that is, they will have a distemper, no, a distemper or a plague; as the word is also used to the Corinthians (1 Ep. 11:32): "When we are judged, we will be punished by the Lord. And this saying will do more than all the guns and spears, and the peasants will not escape this saying.
(19) But it is to be feared that the fulfillment of this saying will not remain too long, that the harm will become too great; but we must entreat God that the harm will not become greater. For the saying of Paul will remain true. But if they make Paul a liar to me, I will call them squires. Therefore it is not to be despised; even so the devil does not fear the sword at all, but rather our prayer. For this reason he is interfering in all places. For he knows that his punishment is not far off; therefore he would gladly that many should perish. And since we are aware of his mischievousness, let us cautiously pray that God will give his grace and assistance to the authorities to govern well, so that we may precede him, endure and abate his wrath, and mend our ways. May God help us! Amen.
The first sermon. Second printing.*)
(1) Because it is God's good pleasure that our dear sovereign and head has died and now lies there (over which death all who are his members and subjects should bear grief and be sad), I have taken it upon myself, because the abuse with the burial of the dead has been abolished, to interpret the beautiful comforting text of St. Paul, which is written in 1 Thessalonians 4:13 ff. Pauli, which is written in 1 Thess. 4, 13. ff., in which he teaches the Thessalonians and all Christians what thoughts they should have and what words they should use to comfort one another.
*) We follow with Walch here the Jena edition; the Erlangen edition follows the Wittenberg. D. Red.
about the death of their dear friends, about it they feel great sorrow and become sad etc.
(2) Those who do not recognize themselves as members of this headship from the heart will not lament and mourn much over his death; therefore they do not need any consolation. But for us, who see and understand what we have had in him, namely, not only a kind and peaceful sovereign, but also a father, it is good and useful to hear such consolation from St. Paul, so that we may mourn as Christians, not as pagans who have no hope, and also strengthen our faith. Now, let us listen to St. Paul himself, who writes 1 Thess. 4, 13-18. thus:
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1 Thess. 4, 13-18.
But we do not want to keep you, brethren, from those who are asleep, so that you will not be sad like the others who have no hope. For if we believe that Jesus died and rose again, God will also bring with Him those who have fallen asleep through Jesus. For this we say unto you, as the word of the Lord, that we which are alive and remain unto the future of the Lord shall not appear unto them which sleep. For the Lord Himself will come down from heaven with a shout and the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and so shall always be with the Lord. So comfort yourselves with these words among yourselves.
The holy scripture does not leave it alone to be good, but also admonishes to mourn the dead and to bear sorrow over them. For Jesus Sirach speaks Cap. 38, 16. 18. thus: "My child, if one dies, weep for him and mourn for him, as if great sorrow had happened to you etc.; but console yourself again" etc. Therefore we read of your holy arch-father Abraham Gen. 23, 1. 2. 3. that he mourned and wept for Saram, his wife, when she died. So also when Jacob the holy archfather died in Egypt, his son Joseph mourned greatly over him, and endured the days of sorrow; and afterward, when he buried him in the land of Canaan, he and those that went up with him out of Egypt mourned a very great and bitter lamentation, and mourned over his father seven days, Gen. 50:1 ff. Now Abraham and Joseph were holy men, full of the Holy Spirit, and yet they grieved greatly over their dead. Also the whole community of Israel mourned over Aaron when they heard that he was dead, and they mourned over him for thirty days, Deut. 20:29. Afterwards also Moses, Deut. 34:8. Likewise we read much in the Scriptures about the dear arch-fathers, prophets and kings, that they mourned and bitterly wept over their dead, and honestly confirmed (buried) them to the earth. For it was a special praise among this people when the dead were buried honestly, and a great shame and dishonor when the antitype happened; therefore both are often referred to in the Scriptures.
- is it worthy of praise when one grieves and mourns over deceased persons of low rank, as when a neighbor, friend etc. mourns for another: it is much more praiseworthy that one does so when great lords or princes pass away with death.
By which God gives and keeps peace, and shows all kinds of good to the subjects.
- Because our head and dear sovereign in God now lies deceased here, we shall rightly grieve and bear sorrow from the bottom of our hearts: not only because of his departure from this pitiful valley, but rather that God should take him away so suddenly at this dangerous and terrible time, when almost all of Germany is agitated by the peasants' revolt, since it is to be feared that God would also take away from us, together with him, the beautiful peace that he graciously gave to the entire country through him, as long as he was in the regiment; of this we have to complain the most. For as far as his person is concerned, the pious gentleman let himself be heard before his last end in such a way that one could certainly notice from his words that he had a fine firm faith in Jesus Christ, our Lord, and in a right knowledge of the Gospel, for the sake of which he had suffered much during his life some years ago, he had departed; so that we have no doubt at all that he is certainly with Christ.
(6) We, however, who are members of this main body that has now been cut off from the body, suffer greatly in that God takes him away at this very evil time, when he should best preside over us and when we would have needed him most in such a terrible uprising. For it is to be feared that, since his death and the terrible upheaval are coming so soon together, a great misery and calamity will befall Germany if God does not graciously prevent and avert it; for this we must earnestly pray.
7 And indeed we would have well deserved a good sharp distemper. For Germany has the light of truth or the teaching of the
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The Holy Gospel has never been so bright and pure from the time of the apostles as it is now. But how do we relate to it? Certainly ungrateful; most of them, even among those who have it, will soon tire of it and despise the noble pearl. I will not say of the adversaries, who cannot blaspheme and condemn it enough, and shed much innocent blood over it; and still glory in it, as if they were doing well in that they persecute God's dear Christians so horribly and execute them so miserably. Because we oppose them so shamefully, God, in order to punish our great ingratitude, decrees that the fanatics and the red spirits rise up and cause such terrible noise and misery in Germany, and at the same time takes away (which looks terrible to me) our dear Elector. Therefore, I am concerned that God will give room to and let go of His wrath, which we on our part have earned with our ingratitude and contempt for the dear Word, but which they on the other part have earned with blasphemy and persecution, and which He has so far stopped through our sovereign, of which I have no doubt. For God often gives peace and salvation to a whole country for the sake of a few pious people; as He did to Syria for Naaman's sake, 2 Kings 5:1. We also read in 2 Chron. 24, 2, that as long as the high priest Jehoiada lived, things were right and prosperous in the kingdom of Judah; soon after his death the game turned. So it is also plausible that God has given peace and all good things to this land through the pious Lord; and now, because this fall is happening, to fear that he will take away such welfare at the same time as him and let a strong sharp rod pass over us.
8 But we earnestly pray that God will graciously avert His wrath and punishment, which we well deserve, and for the sake of His holy name, which is otherwise blasphemed more than too much, spare us, or even delay the punishment for a time; also grant us grace to humble ourselves and amend our hearts, and to share the dear gospel with greater joy.
Accept it seriously, lovingly and gratefully. Do not doubt that God will graciously hear us through Christ, and will protect and preserve the authority that He has ordained and established against the abominable raging and blustering of the blasphemous rebels who, against God and justice, take the sword, which they are not commanded to do; therefore God will certainly punish them. "For he that taketh the sword," says Christ Matt. 26:52, "shall perish by the sword"; and St. Paul Rom. 13:2: "They that resist the authorities shall receive judgment upon themselves." Hope also that God will henceforth grace this land with Christian and peaceful princes. For God's promise is certain: "Pray, and you will receive" etc. That is enough for the entrance; now let us run over the text recently.
But we do not want you to be restrained, brethren, from those who are asleep, so that you may not be sad like the others who have no hope.
(9) Here we see that St. Paul does not forbid mourning and sorrow over the dead. For he exhorts the Thessalonians that in such a case they should comfort one another with these words, which he prescribes for them here. Because he does this, it is a sure sign that they have been grieving and mourning their deceased friends; which he does not punish as wrong, but lets it remain good and right. But he adds that they should not be sad, like the Gentiles, who have no hope: thus he makes a distinction between the sadness of the Gentiles and of the Christians. As if to say: The Gentiles do not know God, because they do not have His word; therefore it is impossible that they should know and believe that Christ, the Son of God, the Savior of the world, died and rose again for this reason, that He would raise all who believe in Him to the resurrection of life on the last day. Therefore they cannot think otherwise, because he who died once is and remains dead forever. Therefore, when death separates a man and a woman who have loved each other well, or who are otherwise good and dear friends, it is not a matter of death.
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There is no end to the mourning and lamenting among them, especially when great and pious lords and princes or otherwise excellent people, who were adorned with high gifts and beautiful virtues, die, whom everyone loved and valued, and put their trust in them because of their virtue, piety, wisdom, power etc. This means that they do not hope that a better and eternal life will follow this temporal one, which is full of misery and suffering.
(10) Therefore you, who have other thoughts, hearts and minds than the Gentiles, and expect another and eternal life in that world, should not grieve; but be sure that your departed friends (if they have believed otherwise in Christ) are not dead, but sleep in sweet and sweet rest, and will certainly rise again at the last day, and have a body that will be brighter and lighter than the sun. It is a heartfelt sorrow when our best and dearest friends, wife, child, pious, peaceful lords and princes pass away with death. For it is only then that we see and recognize what we had in them (even if they are only small people), and with what kind of virtues and gifts they were gifted: which cannot be seen in their lives, because there are always infirmities that disguise and obscure them. Nevertheless, there should be a measure of mourning and lamenting, and the comfort that St. Paul holds out to us here should have the victory, that Christian mourning and lamenting is not like the pagans use to mourn, who see no further than how their friends have died and been buried, knowing no other way, because all hope is now gone with them etc.
For if we believe that Jesus died and rose again, God will also lead those who have fallen asleep with Him through Jesus.
Here the apostle mixes the death and resurrection of Christ with our death (which he calls a sleep) and resurrection, and joins them together to make one thing. So does 1 Cor. 15:13, when he says, "If the resurrection of the dead be nothing, neither is Christ risen." As if
For the Scriptures do not deceive us, for they testify that Christ our Lord, who died and rose again the third day, now sits for ever at the right hand of God the heavenly Father, not playing with the angels and being blessed for His own person alone, but dying for our sins and being raised for our righteousness, Romans 4:25. 4:25, and has sat down at the right hand of the Majesty to be our High Priest, representing us, giving us gifts, and finally raising us from the grave at the last day.
(12) Christ therefore hath obtained for us by his death and resurrection, not only that we should be free from our sins, justified, and holy, but also that we should have assurance of the resurrection unto eternal life and salvation, if we believe on him otherwise. It is true that because we live here, sins afflict us, the devil terrifies us, and death strangles us in time (as happened to all the saints, even to Christ himself). But because we believe in the blessed Seed who crushed the devil's head, Genesis 3:15, and through faith his righteousness and victory have become ours, the devil may choke us and death devour us, but they can no more hold us in their power and authority than they could hold Christ. For they have neither cause nor right to accuse us as sinners and guilty of death, much less to strangle us. For Christ, the eternal righteousness, stands for us, dies and sacrifices Himself for our sin, cleanses and sanctifies us with His precious blood, and reconciles us to God the Father, so that the devil can find no fault or sin in us. But where there is no sin, there is no punishment; "for death," says St. Paul Rom. 6:23, "is the wages of sins."
13 Therefore, though we suffer much anguish and affliction in the world, yet in Christ we have peace; and though we die, yet our life (says St. Paul Col. 3, 3. 4.) is hid with Christ in God. But if Christ, our life,
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shall be revealed; then shall we also be revealed with him in glory."
(14) Therefore, since the guilt (sin) has been removed, for Christ has paid for it sufficiently, the penalty of death has also been removed. Therefore, though we perish, though we die in the flesh, thou shalt not abide in death, if thou shalt believe on the man who is called Christ, and shalt lay hold on this his word Joh. 8:51: "Verily, verily, I say unto you, if any man keep my word, he shall never see death"; and Joh. 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"; and John 11:25, 26: "I am the resurrection and the life, he that believeth on me, though he were dead, yet shall he live; and whosoever liveth and believeth on me shall never die." Therefore, when your hour comes to pass, always fall asleep happily to these comforting words of Christ, and commit your soul to him: he will surely not deceive you. A little while, and he shall call thee forth with his voice: then shalt thou see with thine eyes what thou now believest.
This is also what St. Paul means when he combines 1 Cor. 15:13 ff. Christ's resurrection and ours into one another, and concludes: If Christ is risen, we also will be risen. As if to say that he did not need for his own person to die and rise again on the third day; but because we were captives of sin and subject to death, and there was no help or counsel for us against it, he ministered this to us, so that through him we might be saved from the sin and death into which we fell because of the disobedience of our first father Adam, and that we might be restored to righteousness and life. Again he says v. 16, 17, 18: "But if the dead rise not, neither is Christ risen. But if Christ is not risen, our preaching is in vain; so also your faith is vain, and you are still in your sins; and they also which are asleep in Christ are lost" etc.
16 Everything must therefore be done so that
we grasp the article: I believe in the resurrection of the flesh, and practice it well: then we can not only be strong and courageous for ourselves in deathly distress; but also comfort others, and say with St. Paul that Jesus died and rose again for this reason, that such death and victory should be preached in all the world. And whoever believes that this has been done for his good, and falls asleep through Jesus in such faith, may be sure that God the Father will lead him to where Christ is, that he may be with him always.
This is a glorious comfort for the faithful, that they should not only be sure when they die, or, as St. Paul says, fall asleep, that they will rise again in Christ; but also that they will be led with Christ and be with him forever in his kingdom, sharing in all the goods he has, as his brothers and fellow heirs. It would be a great comfort and joy to us if God would raise our head again, so that we would see him alive now, and his virtue and gifts, of which we were not aware in his life, would be presented to us now that he is gone. But on that day he will do it much better and more gloriously, since we will not only see what we have now lost in him (for his fatherly care for us, shield and protection is now over), but we will also see that God will lead him with Christ: since no sin, sickness and death will be seen in him, but only righteousness, strength, life and blessedness.
18 But this requires faith, without which such glorious consolation comes to us coldly, indeed, it is of no use to us at all. For we neither see nor comprehend in any sense what St. Paul is talking about here; it is badly conceived in the Word, to which faith clings and must adhere. Therefore, whoever does not see it here by faith will not see it there in essence either.
- "God," he says, "will bring with him those who have fallen asleep through Jesus. But those who have fallen asleep through JEsum, who have known him through his word, and have believed that he died for them for the remission of their sins, and overcame death, so that
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they shall live with him forever, and shall abide in such knowledge and confession unto the end of their days, and die, and thereupon pass away. Again, those who do not have this faith, even though they live a virtuous and righteous life, suffer it, do many great and grievous deeds, do not fall asleep through Jesus, but against him, and are condemned. For he that believeth not is condemned already. So
But the saints of works, who outwardly lead an honorable life, will not sleep in Christ; much more will the wild, rough people, in whom neither honor nor discipline, but only vain will and malice reign, likewise also the tyrants and mobs, who persecute and blaspheme Christ's word, these with the sword, those with the tongue, not sleep through Jesus.
The Second Sermon. First printing.
About the previous text.
(1) Yesterday, my friends, we heard how the apostle Paul consoles Christians concerning those who die Christian deaths; that the consolation is to close the eyes, and not to look where the body falls, but to open the heart and see where it goes, that it may be raptured out of our sight for a little while, and that the treasure may be collected, so that at the last day it may come forth more glorious and beautiful than it was before. But they that are Gentiles, and without the knowledge of Christ, have no consolation; for they have no hope: when they die, they die so as not to be comforted.
(2) Now, to further emphasize this comfort, he holds out to us and paints before our eyes how it will be, which is now taken away from us by death, how it will be at the last day, which no one describes so clearly as this apostle, as he continues to speak:
For this we say unto you, as the word of the Lord, that we which are alive and remain unto the future of the Lord shall not appear unto them which sleep.
3 As if he should say: "We tell you this as a word that the Lord himself speaks"; it is something hidden and secret that I tell you. As he also does to the Corinthians (1 Ep. 15, 51.): "Behold, a secret thing will I tell you, that we may not
all will die, but all must be transformed." And it is certain and certain that he does not speak this word, but God uses the way of speaking, as the prophets use to say, that God spoke the word, not he from his head: so that he may strengthen them the more and make them more certain of what he wants to say; for everything that man speaks is a lie, nothing comes of it; but what God speaks, that must happen.
4 Therefore he makes hearts sure that they will not waver, and that it will come to pass that those who are then alive, who are left, not yet dead, will not precede those who have fallen asleep, nor they us, nor we them. This occurrence he interprets as we believe a Christian church, forgiveness of sin, resurrection of the flesh, and from then on he is future to judge the living and the dead etc. It is added that Christ will burst forth in a moment and cast his future upon the living and the dead, so that those who are then alive will see him, but will not be there sooner. For they that are dead shall be there also, and in a moment shall be in a heap. It is not to be understood that those who are alive will see him first and be moved to him; but as they are burned, turned to powder, and destroyed in the world, that will be in
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a Hui stand here and come out of the earth, so that the living and the dead will all live at the same time.
005 From this you have it that the last day shall find living men in the world, and these living shall not sleep, nor die; as he saith then, We that are left, that is, we that sleep not. So he separates them from the rest that are alive, that these shall not come last, nor first; but in one hui shall he come, and take with him them that slept. And this he calls to the Corinthians (1 Ep. 15, 51.) a secret little thing, which is hid from the world, which no man knoweth, but to whom God revealeth it. As the words read: "Behold, I tell you a mystery, we shall not all sleep; but we shall all be changed; and that suddenly and in a moment, at the time of the last trumpet. For the trumpet shall sound, and the dead shall rise incorruptible, and we shall be changed. For this corruptible must put on the incorruptible, and this mortal must put on immortality etc. This is the mystery of which the world knows nothing, and no one but he who has the Holy Spirit. It is a great thing to believe that this is true.
(6) O how many of them have died from the beginning of the world, and flown away, and perished, and turned to powder, and been burned to ashes, and poured into the water, and perished in diverse and strange ways: this one was eaten by the fish, that one by the wolf (2c). It seems strange to reason that the whole world should live in a moment, and before they sleep and are buried, but how they walk and stand and are found: these will lie in bed and sleep; some will eat and drink and be merry; others will be found at their work. As the sun riseth in the morning land rather than in the midnight; here in the rising, when the sun shineth, it is early morning, but in the going down it is night. Thus, this day will invent all classes and beings, and suddenly transform them into immortal men.
- then he will prove his authority
and majesty. As he did in the creation of the world, so in that day all things will move, shake and tremble, and all things will be full of fire; this will prove his majesty and divine power, so that now he will handle neatly and demonstrate with leisure, not so with public power; although now he also feeds, waters and governs everything, but the faithful alone grasp this. But then this power will be revealed, which both the wicked and the pious will feel at the same time, as the Lord Christ himself says (Matth. 24, 27. and Luc. 17, 24.): that this day will come like lightning, just like lightning when it goes out, so it is in a hui when it comes out and goes down etc. To those he speaks who dwell under one heaven, as far as they see the sky, so also this day will strike.
Think now, what kind of being will become, when they will be safe in the same way. As if it were now bright and fair, and lightning were to strike, how our hearts would fail us; what then shall happen, when they shall all be safe, going to and fro, acting, sleeping, and leading an idle life? So he has pictured for us that we, who will be left, will not precede them, but will suddenly be placed in another immortal being.
- yea, saith he, all men must die once, as the epistle saith unto the Hebrews (Cap. 9, 27.), and all men that are born of woman are subject to death. To this you should answer: That this transformation will be each one's own death; therefore he also uses the word "sleep" (that we will not all fall asleep, but will all be transformed), does not say: We will not all die. For he separates these two, dying and sleeping, far from each other. He calls those who are dead and lie here asleep, but those who are changed from a mortal being into an immortal one are not dead, for it will happen in a moment. He does not call them dead, but the overflowers, who are then mortal, will eat and drink, and in a moment will be transformed into an immortal being.
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The lightning will set another being, so that in an instant there will be death and life. Just as now, when lightning strikes a man, in an instant he is dead; so also then they will suddenly be dead and in death will come into another being.
Now of this matter no one writes so clearly as St. Paul, and the article remains true, that Christ will come to judge the living and the dead; that is, his future will find the living and the dead, and in the future and voice of the trumpet the living will be dead and the dead will live. So it remains true that all men must die once, that is, leave this life and come into another. Wherever they are, they will have comfort, but those who have no faith and are godless will be so terrified that the world will be too small for them. For if they now eat, drink, and are without sorrow, in a hui they shall see the terrible judge, and heaven full of fire; then shall their torment be lifted up for ever. Just as the pious who fear God, who do not see this now, when they are awakened, in a moment they will see this judge, Christ, joyful and sure over the living and the dead. This resurrection will happen in a moment, so that Adam will not precede Abraham, nor we Adam or Abraham.
(11) So certainly and so actually he describes how it will happen, as if it were before our eyes. As it is fitting that Christians should have it before their eyes, so that they do not pay any attention to this death that they see, that the man thus falls away; but when the Lord of this day falls in, today or tomorrow, we will have nothing first, not even they who have died before, but will burst together at the same time and see one another.
(12) To him who believes this, it is a comforting sermon; to a Christian heart, it is a sweet, sweet song; to an unbelieving heart, it is not a terrible thing. To a Christian this day will be quite sweet. For the devil never rests here; so the flesh also wills his will.
The world hates him, does not grant him a morsel of bread, the devil wants to rob him of body, honor and soul. If he looks at honor or good, he has enough torture: if he has honor, the world does not rest until it puts him to shame; if he has good, if he has a healthy body, the world wants to kill him for it; if he has the word of God, the devil first becomes senseless and kills him for it; as is also happening now. Nothing is more pleasing to a Christian than to think that he lives in God and wants to work here; but when the day comes, no matter what hour it may be, he is my Lord, and I shall be saved. But this comfort belongs to the Christians alone.
(13) This judge, who will come with such power that he will also raise the devil and all the dead, will be a brother, father and patron of Christians. O! it will be a very happy thing when he will call us his friends and brothers, and look upon his gift and Holy Spirit in us; and to the dead it will again be a happy thing. Although nature must be horrified at such divine majesty, the spirit will look upon this majesty with joy. Whoever does not have this consolation will be tormented with the devil, and he will be judged. No one will be able to hide himself; he must come forth, even if he were a thousand fathoms in the sea, or in the earth, or in the abyss of hells; if he is the judge, then everything must come forth in the daytime.
For he himself, the LORD, will come down from heaven with a shout and the voice of the archangel and with the trumpet of God etc.
- above in the first chapter he also says about this future, how he will burst from heaven and bring fire with him; how he will fall in a fiery cloud: heaven will rain and give fire, and swallow up the wicked in the abyss of hell. He says: "He will come, the Lord himself", will not send an apostle or angel, but will come in his own person. Although he is now in all places, reigning in all creatures, but he will come in his own person.
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But then He will show Himself strangely in His saints, as He says to Timothy (1 Ep. 6:15, 16), and in the Revelation of John (Cap. 1:7), "Every eye shall see Him." He himself will come down publicly and visibly in clouds, riding along with fire, and will not run without a harbinger and trotters, as before kings; they will make the shout, the voice of the archangel and the trumpet etc.
15 Here they were concerned about what the trumpet was, what the archangel was, and what the shout was? But we do not want to gloss over St. Paul's words, but leave them as they are. For as when a great and mighty king goes out to battle against his enemies, beating a drum, throwing up his hands, shouting, and making the field full of shouting, so also he describes the future of Christ, that all creatures will go before him, and the angels; but another angel, an archangel, will go before, bearing the banner.
The voice of the trumpet is thought to be this word: "Arise, you dead, and come to judgment" etc. But this belongs only to the dead; the world will be full of cries. But what the trumpet is, I know not. But that he says: "God's trumpet", that is much different than the world on earth has, but which the Lord will send down from heaven through the angels, not which the Lord will blow with his mouth; as he also says Joh. 5, 25: "Verily, verily, I say unto you, The hour is coming, and now is, that the dead shall hear the voice of the Son of God, and they that hear shall live" etc. -
17 He says: "the voice of the Son of God"; you must not understand that Christ will call personally, but his forerunner, the voice of the archangel, will call. And is called "the voice of God"; for it is by the command of the Lord, and is sent beforehand. As it is now said, The word of God, the voice of God, the voice and word of the apostles, and as the Scripture says, Hear my word and my voice, not which soundeth from heaven, but which is among men. So the
When the voice of the archangel is called the voice of the Son of God, a great cry, a shouting and demanding will go out to the dead and the living so strongly and powerfully that even the dead will come forth and live in an instant. A divine power will be in the voice, and by the voice will raise up, although it will be the voice of an angel, that in the cry all that lives must be dead, and all that is dead will live. So we have to hope for this, as sure as we are that there is a God, who speaks this, not me. Follow on:
And the dead in Christ will rise first; then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so will be with the Lord always.
- when this voice will go. He speaks this first, and does not set it that they should rise sooner than the others; for in a moment it will all come to pass. So it shall come to pass with the first, that the dead shall rise, and in a moment in the resurrection we also shall be changed, and both we that are dead find in graves, and we that are alive shall be changed into another being. First of all, the dead will be raised, that is, before they are taken up; and in a moment those who are Christ's will be taken up and float in the air, and the wicked will remain on earth and not be taken up. And when those are risen, at the same time we shall be changed, and shall go out to meet Christ with them; will not wait so long that he shall find us sitting here, but at the sound of the trumpet the dead and the living must be changed and transformed.
19Then we shall be free from all vice, there shall be no sin in our bodies, neither shall there be any stinking or sweating, but shall smell deliciously good, and shall become a marvelous thing; as it is said above in the first chapter, such things shall begin to take place as are marvelous to behold.
- we may take care of this, and the
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is our comfort, that in a moment we will be taken out of the ungodly crowd, also bodily, who are now spiritually taken out of the power of the devil. And he will say to us: Here is your patron, your father; there will be joy and gladness. Therefore he concludes:
So now comfort yourselves with these words among yourselves.
(21) If ye will comfort yourselves against them that are dead, and against your own death, and against all your temptations in this life, be put to shame, be evil spoken of: it is for a little season, and he shall destroy you. Yes, if we were Christians and had this formed in our hearts, who would make us fearful? If you believe in Christ, such things will happen to you, and are not far off. Let faith be throbbed against, defied, and condemned, and the body and goods taken away; for one will come to avenge us. So shall we stare *), and we shall be saved'.
(*) to stalk, that is, to set, to stiffen. D. Red.
But this day of salvation and joy we must expect, and so may Christians rejoice in hope that we hope we will surely be saved, and that Christ will come down from heaven to judge both the living and the dead.
So you have this article, how it will happen with the dead at the last day. Further, St. Matthew (Cap. 24, 30.) says of a sign that will appear in heaven. From this some think that it will be the holy cross; but as we do not know the trumpet, so we do not know the sign. But I reckon that such a sign will be, as a king in war has a trumpet and signs, so he will also have one with him. But how it will be, we will see then. So you have here the little piece that St. Paul commands when we die, that we cling to it with our hearts, and those who live to that day will be changed into a Hui. So that the Christians will see this day with joy and desire; but the wicked will be terrified, and no one will be able to comfort them.
The Second sermon. Second impression.*)
- Yesterday we heard, dear friends, how the holy apostle Paul comforts the Christians who mourn and grieve over their dead, namely: That they should have thoughts of them, not as reason, which knows nothing else, but that he who once died should not rise again; but as the Scripture speaks of them, namely, that they sleep, and that they are grains of God, and plants which he has sown and planted, that they should spring up again and grow forth to the summer; as a grain of wheat, or of another, which comes not forth sooner from the earth.
*) Here, too, we follow the Jena edition with Walch. D. Editor.
And bringeth forth manifold fruits, dying and rotting as before. So also, if we are to rise incorruptible, in glory and power, as St. Paul says in 1 Cor. 15:42, 43, we must first be sown corruptible in dishonor and weakness. The Gentiles, who do not know Christ, know nothing of this; therefore they have no such hope and die without all comfort.
(2) Further, he shows with all diligence how it will happen on the last day with the resurrection, so that he would like to comfort the believers against all objections and contradictions of reason, which lets go of God's word and judges here according to their feelings. And because he speaks of high, unheard-of and unbelievable things to the world, and
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he is a bad, lowly person, he secretly admonishes them not to look at his person, nor to think that he has invented such things out of his head, but that they should hear and accept them as the word of God, and says:
For this we say unto you by the word of the Lord, that we which are alive and remain unto the future of the Lord shall not appear unto them which sleep.
3 He said above that God will take with Him those who have fallen asleep through Christ. Here someone might ask, because he says this only about those who have fallen asleep through Christ, that is, died in faith in Christ: Where then will those remain who are found alive in Christ's future? How? Will they have any advantage, see Christ sooner and be led to Him, than those who have died? He answers and says: "I will tell you something secret, which you have not yet heard from anyone, nor will you find it written so clearly anywhere, but it has been revealed to me from heaven. Therefore I tell it to you as "a word from the Lord" which is certain and true; therefore you should also accept and believe it as if you heard it from the Lord's own mouth, namely, "that we who are alive and remain in the future of the Lord will not precede those who are asleep.
(4) That is, we who shall live to see the future of Christ shall neither see Christ sooner nor come to him sooner than those who have fallen asleep, but it shall come to pass that at the moment when Christ comes and the last trumpet sounds, those who are dead in Christ shall rise immortal and incorruptible, and have a glorified body. However, we who are alive at that time will also be changed, that is, we will neither die nor be buried in the same way as all men have died and been buried from the beginning of age or by other chance, or burned to powder, torn apart by animals etc.; but will be changed in a bad way, so that our body will be formed differently than it is now, namely, that it will no longer be a mortal, corruptible body.
but a spiritual, immortal and transfigured one, much more glorious and beautiful than the sun. Therefore, we, both dead and buried or decayed as they are, and we who are found alive at the same time, will suddenly and in a moment be changed from mortal beings into immortal ones, and at the same time will be caught up in the clouds to meet the Lord in the air. So that at the same time, in a moment, the dead will come forth from the earth, or where they have remained and decayed; and we, together with them, will be taken away at the same time, as and where we are found, and snatched away from mortal life, and thus transfigured with one another.
5 He speaks of this in 1 Cor. 15:51, 52, 53 in this way: "Behold, I tell you a mystery: We will not all fall asleep, but we will all be changed; and that suddenly in a moment, at the time of the last trumpet. For the trumpet will sound, and the dead will rise incorruptible, and we will be changed. For that which is corruptible must put on that which is incorruptible, and that which is mortal must put on immortality." Here St. Paul also indicates that although Christ, when he comes on the last day, will find the world quite devilish, evil and godless, there will nevertheless be righteous Christians. This is a great comfort. For Christ and the apostles speak of this time, when Christ will come as a judge over the living and the dead, with such words that it is terrible to hear and read. Christ says Luc. 18, 8: "When the Son of Man comes, do you also think that he will find faith on earth?" And elsewhere, Matt. 24:38, he says, "He will find the world as wicked and ungodly on the last day as it was in the days of Noah and Lot, when the people were not concerned about misfortune, but were happy and secure, eating, drinking, renting, buying, planting, building, until the flood came in the days of Noah, and in the days of Lot, when it rained fire and brimstone from heaven, and destroyed them all.
The same will happen at the time of his future. Whoever has the essence of the world against
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If you keep the words of Christ, you will see that things are now as he preached. There is now neither measure nor end to buying, building and planting; also the disorderly nature of eating and drinking, especially in Germany, has become so common; so also the shameful vice, the belly care and the cursed avarice and usury, let us not mention the common vices, is gaining the upper hand so violently from day to day that I think it cannot stand for long, but must soon break.
(7) It is frightening to hear that the world is so shameful to the holy gospel, so that God has so graciously afflicted it in this last time before the last day. In that part the enemies persecute and blaspheme the recognized truth most fiercely and most horribly. Here, among friends, not only is ingratitude great, but the greatest number also begin to grow weary of the dear word. Where it is gentle and frees us from the cruel tyranny of the pope, who with his laws and cords has horribly burdened and imprisoned the wretched consciences, it is gladly heard and is pleasant. But if it punishes our unbelief and ungodly nature, and teaches us how we should live soberly, righteously and godly from now on, after we have become believers, it will not enter us, indeed, it does the opposite; which is a sure sign that we are not Christians, nor will we inherit the kingdom of God, Galatians 5. It will not enter so sweetly, indeed, one becomes hostile to it. Therefore I fear that in time it will come to pass that when the vices are punished, there will be no faith or fear of God in the people, especially the gross ones, such as eating, drinking, being greedy, usury, adultery, fornication etc.That even those who want to be Christians will be displeased about it, and will interpret such necessary punishment to mean that it is speaking to the people's honor and weighing on their conscience, that one should not frighten the people, but comfort them etc. For he who diligently heeds the word of Christ and the apostles sees that before the last day the world will be full of scoffers and epicureans etc.
- then strikes with how to worry that ear weeders take the pulpit, the
preach there what one likes to hear (because the world wants to have such teachers): then the drunkard will be lost with the thirsty. For there can be no good end to a man's being so foolish about the matter, and receiving the dear truth so badly, even blaspheming and profaning it to the utmost, and not only having love and desire for lies and error, but also wanting to defend and preserve it for truth. Therefore the world, because it does not want to have the light, will be struck with greater blindness than before under the papacy; and will go according to the words of Christ Luc. 11, 26: the last will be worse than the first. The last wrath that God will inflict on the wicked at the last day will be the greatest. The world must deserve it before then; therefore it will be worse than it was in the time of Noah and Lot. Nevertheless, Christians, says St. Paul, will live when Christ comes. As we also confess in our faith that there is a holy Christian church, which, says St. Paul, will proclaim the death of the Lord until he comes, 1 Cor. 11:26.
Now, the world knows nothing about the secret and hidden part, of which St. Paul speaks here and in 1 Cor. 15, 51; therefore he also calls it a "secret". Yes, there are very few, even among Christians, who believe this, as St. Paul himself experienced, 1 Cor. 15:12. For it is strange, even impossible, that all who have died and been buried, from the first man to the last, should be raised from death in a moment. Therefore, reason does not want it to happen so quickly. For it sees that one is burned to powder, another is thrown into the water, the third is torn apart by wild beasts, the fourth is eaten by ravens on the gallows etc.; in sum, who can say, even think, how variously and wonderfully men perish in all the world? and yet all of them shall stand there alive in a moment before the last judgment etc. In the same way, the others who will then live and remain will be found at the table, in the house, in the field, in bed, drinking wine, at work etc., in the house of the Lord.
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In a moment they will be transformed, and all of them will be gathered together with the others, and in a moment they will be drawn up together in the clouds to meet the Lord.
(10) If you consult reason, you will never believe it; but God will prove His divine power and majesty there. As he did when he created the heavens and the earth from nothing, he spoke only one word, and soon it was there; so it will be here also. "The Lord will come down from heaven with a shout and the voice of the archangel, and with the trumpet of God"; then in a moment the dead will rise and we will be changed.
(11) Yes, it is said, "All men must die," Heb. 9:27. Right, they must all die, even those who are then found alive; but not like those who die on their deathbed or otherwise and are buried, rot or otherwise perish, eaten by worms or wild animals etc.; but they will be changed, says 1 Cor. 15:51. 15, 51. This will happen as St. Peter says, that the heavens will be dissolved by fire, but the elements will melt with heat, and the earth and all that is in it will be burned up, 2 Petr. 3, 10. So that this transformation, which will happen in an instant by fire, will be their death. That is why he uses the word "sleep" and does not say, "We will not all die," but "We will not all fall asleep. For he separates the two from each other, "die" and "sleep". He calls those "sleeping" who are dead and decaying in the grave, or otherwise pulverized and scattered. But those who are transformed by fire die, and are transferred from this mortal being into the immortal; but they do not die, as otherwise all men have died from the beginning of the world to the same time; for they will be dead and alive again in a moment.
(12) Those who are true Christians should not be afraid of this day, but should desire it with all their heart. For as long as they live in this pitiful valley, they have little peace and tranquility: now they shall have
They were plagued with this misfortune, now with another. In addition, the world is bitterly hostile to them, hates and persecutes them most horribly. They are also challenged by their own flesh. Above all this, the devil does not leave them alone; he confronts them with their sins, makes them great, and gives them poisonous, evil thoughts, so that they become sad and melancholy, terrified of death and fearful of God's judgment. They will not get rid of their sorrow as long as this life lasts. But on that day all this will cease, and they will be delivered from all evil. Therefore the scripture calls this day the day of our redemption etc. Therefore we must not fear, but rather rejoice in the blessed and joyful day of the coming and appearing of Jesus Christ our Lord.
(13) But the devil turns it around, tortures and torments us, so that we sometimes forget this comfort and feel nothing but fear and trembling before God's wrath and judgment. But we keep to the word, do not turn to our feelings, but wait for it in hope through patience, which is held out to us in the word and promised. Again, he lets the wicked sit in good peace and tranquility, so that no misfortune passes over them; they are not hated or persecuted by anyone for the sake of their faith, nor do they care about their sins; they have no other choice but to remain here forever; therefore they alone seek to obtain great honor, riches and good days. So the devil leaves them undaunted, because they are his own, do, speak and think what he wants; they should be afraid of this day. But nothing will come of it; and if one threatens them with God's unbearable wrath, terrible judgment, eternal death and damnation, they will not take it a hair's breadth, will go safely and grow old in good days, and will hardly be frightened for a moment by hell, Job 21:13. But what will it be on that day when they stand before the judgment seat of Christ and hear the terrible judgment against them: "Go, you cursed, into the eternal fire," etc., Matth. 25, 41? Follow on:
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For he himself, the LORD, will come down from heaven with a shout and the voice of the archangel, and with the trumpet of God.
14 He also speaks of this future of Christ in 2 Thess. 1, 8. 9. how he will burst down from heaven with flames of fire, which will be terrible to see for the wicked; for he will take vengeance on them because they do not know God and are not obedient to the gospel, so that they will suffer torment, eternal destruction etc., and will be pushed into the abyss of hell. He will, he says, come himself in his own person. Although he is now in all places, ruling and reigning over all creatures, it will be done secretly and in secret, for he will not let himself be seen. But then he will come in his glory, with all the holy angels, and appear wonderfully with all believers, 2 Thess. 1, 10. He will come down publicly and visibly in the clouds, so that every eye will see him, Revelation 1, 7. But he will come down from heaven, says the apostle, with a shout and the voice of the archangel, and with the trumpet, which he calls God's trumpet. The angels will be his predecessors and his satellites, just around him, and the archangel and the others will sound the voice, the shout and the trumpet.
(16) Here many have wondered what the shout, the voice of the archangel, and the trumpet of God are. He speaks of the matter in a common way with such words that are used when one says and boasts of a great, magnificent army of a mighty, powerful king or emperor who goes to the field with his banner raised, with kettledrums and trumpets, and has with him a great multitude of people, both on foot and on horseback, so that the whole country resounds and knows how to speak of it. So he also wants to indicate with these words that the King of kings and Lord of lords will come with a glorious, unspeakable splendor together with all the holy angels (that will be a Lord, I think) with his sign or banner, Matth. 24, 30. 31. with much different shouting, voice and trumpet than human, which will resound through the whole world and so powerfully.
that heaven and earth will be burned up and changed in an instant, and all the dead will awake, but the living will be changed; therefore he also calls it a "trumpet of God".
016 But how it shall sound, I cannot know; but I suffer it to sound, as the fathers interpret it, "Arise, ye dead." Here do not worry how it is possible that such a voice will resound throughout the whole world and be heard; but take heed, as St. Paul speaks differently: "The Lord Himself," he says, "will come down with a shout, and with the trumpet of God." God's trumpet, word, and voice is much a different trumpet, word, and voice than ours; for He judges all things thereby. When he wanted to wake up Lazarum, who had lain in the grave for four days, he did nothing, but said, "Lazare, come forth"; and it happened. So did he also with the rest of the dead, whom he made alive, and with the sick, whom he healed; and as it was said, heaven and earth he made by one word, saying evil, "Let there be light" etc. He will do the same on the last day, as he himself says: "The hour is coming in which all who are in the graves will hear the voice of the Son of God and come forth.
But when St. John Cap. 5, 28. speaks of the voice of God, and St. Paul of the trumpet of God, they do not mean that Christ Himself will personally call and blow; but the archangel together with the others will do it, Matth. 24, 31. Therefore it is also called the voice of the archangel, and yet it is the voice of the Son of God or the trumpet of God, for it will be done by His command; just as the voice or word of all teachers who preach the gospel purely and loudly is not their word or voice, but God's; therefore whoever believes them believes God, Luc. 10, 16. 17.
And those who are dead in Christ will rise first, and then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so will always be with the Lord.
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- He describes with great diligence how things will be at the last day, all so that we should not worry too much about our deceased friends, nor should we ourselves be too anxious about death; but should long for the glorious, blessed future of Christ, our Savior, with a heartfelt longing and desire, and certainly hope that everything will turn out as it is indicated here, namely, that he will come, raise us up, take us with him, and take us into his eternal kingdom: Who shall be astonished at this? Yes, who shall not rejoice in it with all his heart? But faith is weak, therefore it hinders such joy.
(19) What will happen when the voice of the archangel and the trumpet sound, and Christ comes at the same time? In a moment the dead in Christ will rise; but we, who then live and remain, will be changed at the same moment, and at the same time be caught up with them in the clouds to meet the Lord in the air, and so abide with the Lord forever. These are short and bad words, but who can explain what lies behind them? Let each one think about them diligently, and let them be his comfort in all kinds of temptations, especially in the time of death. Then we shall have no more temptation, but shall be delivered from all evil; mourning, weeping, sorrow, pain, death shall be no more, neither shall sin dwell in our flesh any more; but shall be wholly pure, without all filthiness, evil desire, and lust. In sum, we will receive again more abundantly and better that which we lost in Adam than we would have had in Paradise, loving God with all our heart, thanking Him, praising Him and glorifying Him forever, Amen.
(20) Here shall some ask whether the ungodly also shall rise again? Answer: As well as the godly; for Christ is a judge of the living and the dead, whether they be pious or wicked, righteous or ungodly. But only the faithful, that is, those who have fallen asleep in Christ, will have the unspeakable glory and grace of being introduced with Christ, their Bridegroom, into the new and eternal Jerusalem, into which they will be saved.
a much more glorious adornment than all the world has. But the ungodly, who die in their unbelief, will not be carried away in the clouds to meet the Lord in the air, but will remain down here and hear their judgment: "Depart from me, you cursed, into the eternal fire" 2c, Marc. 25, 41. Thus the ungodly will be raised as well as the believers; but the latter to the resurrection of life, the latter to the resurrection of judgment, Joh. 5, 29.
So now comfort yourselves with these words among yourselves.
21 Then he instructs us where to seek right and lasting comfort and how to comfort one another, namely with words and sayings from the Scriptures, as he also teaches in Romans 15:4. For as glorious and joyful as the comfort of the world may be, it is not true and lasting, but fleeting, and not certain of a moment; for a little wind may easily come and overthrow it. If one, where it is possible, has all the honor and good in the world, what does it help him? if he has to die, can he receive comfort from it? Yes, it is more grievous and sad for him that he must leave. But the comfort that the Holy Spirit gives through the Word of God remains firm and constant in all fear, distress and death.
22 Because our dear Lord and Prince, blessed one, was a special lover of the holy word, and has now suffered much over it these years, and also proved his faith at his last end with many beautiful speeches and words, confessed Christ that he died for his sin, etc., and was also given this comfort, we do not want to doubt at all that he is among those who have fallen asleep through Christ. Therefore, when the Lord comes, he will surely be resurrected with the others, and at the same time be caught up with them in the clouds to meet the Lord, and be with him forever. May the Father of all mercies grant us through Christ our only consolation, that we may blessedly follow and sleep after him in Christ, that we may rejoice in the presence of the Son of man. Amen.
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B. Two sermons on 1 Thess. 4, 13-18.
At the funeral of Prince John of Saxony, held at Wittenberg.*)
1 Thess. 4, 13-18.
But we will not keep you, brethren, from them that sleep, lest ye sorrow, as others which have no hope. For if we believe that Jesus died and rose again, God will also bring with Him those who have fallen asleep through Jesus. For this we say unto you, as the word of the Lord, that we which are alive and remain unto the future of the Lord shall not appear unto them which sleep. For the Lord Himself will come down from heaven with a shout and the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and so shall always be with the Lord. So comfort yourselves with these words among yourselves.
First sermon.
My dear friends! Since the case of our dear sovereign has now come to pass, and the custom and manner of celebrating Masses and funerals, when they are confirmed on earth, has ceased, we nevertheless do not want to let this service linger, so that we preach God's Word, in which God is praised and the people are improved. For we must act on it and do justice to the times, because our Lord God has once again taken our dear head and claimed it with grace. Therefore, let us take the text of St. Paul before us, as he thus says in the first to the Thessalonians in the 4th chapter v. 13. 14.
But we will not keep you, brethren, from them that sleep, lest ye sorrow, as others which have no hope. For if we believe that Jesus died and rose again, God will also bring those who have fallen asleep with Him through Jesus.
*) Luther preached the first sermon on August 18, 1532, the date of the second is unknown. In 1532, two printings appeared, the first of which we follow. - Cf. Jen. A. Ed. 1557: V, 510; Ed. 1593: V, 497; Altenb. A. V, 972; Leipz. A. XII, 228; Erl. A. 18, 189.
D. Red.
I. Let us now take so much before us that I do not overload myself and you. You know that the greatest service of God is preaching, and not only the greatest service of God, but also our best that we can have in all cases; but especially in such high afflictions. So now St. Paul writes to the Thessalonians, "Let them not be grieved, as others are, who have no hope. For there were some pagans who thought it was a manly virtue not to grieve or weep when a good and dear friend died. Just as in our time, the spirits of the mob began and wanted to make vain stones and blocks out of us, pretending: One should strip the creature completely and take no care of nature at all; God would give that father, mother, son, daughter, etc. would die, so one should go there badly with dry eyes and a quiet heart; thus they wanted to re-establish this pagan virtue. But it is basically a made virtue and invented strength, which God did not create, nor does it please Him at all. The reason for this is that such a hard heart, which does not soften when a good friend falls away, indicates that he has never been serious about having a real desire or love for a good friend.
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Or he wants to be a hypocrite and stand so firm before the people that they praise him and say: "This is a man who can stand firm! We condemn this pagan virtue, which is red in spirit and fictitious, and say, "It is not right. For it is vowed not only by the examples of the dear holy fathers, but also by the word of God in the Scriptures, that it is right and proper, yes, even divine, to grieve over a good friend who has departed with death. As St. Paul himself indicates with these words, when he says at the end of this chapter v. 18: "Comfort one another." If one is to be comforted, there must have been mourning, sorrow and lamentation. Now, of course, the same people St. Paul writes about were Christians who pleased God and had the Holy Spirit; nor does St. Paul allow them to grieve, but they should do it Christianly and in good measure.
2 Since this is the case, why should we not also grieve and mourn because our head, the dear sovereign, lies there? For this is not a strong man, who thinks himself so strong that he does not want to feel when a good friend falls away from him: but this is a Christian, who is in pain; but if he keeps himself, that the spirit may rule over the flesh. For God did not create man to be a stone or a piece of wood. He gave him five senses, and made him a heart of flesh, that he should love his friends, be angry with his enemies, and be grieved and sad when his dear friends are unhappy. So St. Paul also says to the Philippians Cap. 2, 25. ff: He was heartily sorry for his servant Epaphroditum; God also had mercy on him and had restored him, so that he did not have one sorrow over another. So Christ also had mercy, Joh. 11, 33, when Lazarus was dead. These and similar examples are much more certain and better for us than such useless talk, so that they want to turn us into stone and wood, so that we should not weep or grieve over the dead. Let this be said for a preface and entrance to this sermon. Now let us hear the text as it comforts us. So the dear Paul says:
But we will not restrain you, brethren, from them that sleep, lest ye sorrow, as the rest have no hope etc.
(3) Then St. Paul throws in a good sugar, and mixes the bitterness that is in such a case with sweetness, and says: You are sad and grieved about the dead; it is true, it hurts to lose a good friend like that; I do not punish it, but praise it. For it is a sign that they are good pagans who take care of the deceased in this way. But nevertheless make a distinction between your death and the death of the Gentiles, between your sorrow and the sorrow of the Gentiles: they have no hope after this temporal life; but you know that you do not die, but only sleep. For if you believe that Jesus died and ascended, it is certain that God will bring those who have died with Him in Christ, and in short, will not leave them where we think they will stay, but will bring them where He is.
(4) Notice, however, that he does not say, "If you believe that Christ has fallen asleep," but makes Christ's death more severe than ours, and says, "If you believe that Christ has died," but says of us that we do not die, but fall asleep alone: he does not call our death a death, but a sleep, and he calls Christ's death a true death. Thus he gives Christ's death such excellent power that we should regard our death as a sleep. For this is the right way to comfort, to take the death we suffer out of our sight as much as is always possible, least of all according to the spirit, and to look straight into the death of Christ. That is why St. Paul wants to say so much with these words: "Why do you think so much about your death; look at him here who is really dead, compared to whom all other dead people are nothing: they did not die, but he died. That is why we want to be concerned, we should also be concerned about Christ's death. This was called a right death, not only in itself, that it was so bitter, shameful and great; but also because it was so powerful, that it baptized all the other dead, so that they
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shall not be called dead, but sleepers. For this is true, as it is seen in the Passion, that Christ died in such a way that no one ever dies or will die in the same way. Therefore St. Paul says, "If you are grieved and distressed because of your good friends whom you have lost, look here at this death, and mix it up with Christ's death of all other men's deaths, and make this death so great that the other deaths are to be regarded as sleep. For if this is true, what is it that we care much for others, or that we ourselves die and are buried? If only one person dies, and yet not the whole person, but only the one part, the body; but here is the Son of God Himself and dies the Lord of all creatures. Therefore, my death and yours will not have the bitterness that Christ's death has, because it is immeasurably separated from all other deaths, in itself and in person.
5 So St. Paul wants to pull us around and draw us into the death of Christ, so that we may see how immeasurably great it is, so that when your heart grieves for a good friend who has died, you may learn to say, "Why, then, do you grieve so much for your friend, who at last had to die, why do you not also grieve for this death? Why do you not weep and mourn for your Lord Christ, whose death was so much greater and more miserable than that of any other man? As the dear apostles had to do, who were at his departure, and also had the thought that he would remain so. As we think when we judge with our five senses. No better consolation can be found than to look upon this death as having become so mighty and glorious, and having eaten up all other deaths, that they are not called death, but only a sleep, in comparison with this, which was the only, heaviest, and most horrible death. Therefore follows further:
For if we believe that JEsus died and rose again, then also God will lead those who have fallen asleep with Him through JEsum.
(6) As if to say, Be of good cheer and good cheer, for if this is true, be of good cheer.
there is no need for those who have fallen asleep. It is only necessary that we grasp this article, that Christ has died and risen, properly in the time of need, when there is mourning and lamentation. Just as now, when our sovereign, our dear Lord and Father, has fallen to us, under whose protection and umbrella we have been sitting in good peace and from whose hands we have eaten our dear bread, and now from now on another ruler and regiment will become, and no one knows how it will turn out; God alone knows, who has now taken our head from us and has not revealed what he wants to do with us. Therefore, in this case, we may well be frightened and distressed. Although I do not doubt that there are some who are not particularly concerned about it and think that it is easy to take up a regiment. But to change and to improve are two different things. We want to leave it to the people to change the regiment, but the improvement is up to God alone.
7 Because all this is so, it is the best consolation to say with St. Paul: Dear, do not look at the dead corpse here; you have something higher and better to look at, namely, Jesus Christ's death and resurrection. If you remain steadfast in this mirror and image in the Lord Christ, who died and rose again, you will see where you are going, and where those go who have not fallen asleep in Christ; namely: That God intends to take with him you and all others who have been baptized and have fallen asleep in Christ; because he has wrapped them up in Christ's death and taken them into his resurrection; and does not intend to leave them like this under the earth; without it having to go and seem like this to reason and our five senses, so that faith finds room to trust God even over that which we do not see.
(8) Therefore, though it be hard, let us be accustomed to look upon the death of Christ, by which our death is strangled. And though it may seem otherwise to our eyes, yet the Holy Spirit mixes this sour vinegar with honey and sugar, that our faith may be exercised in God, and we may not learn to look upon him that is dead in the grave and in the coffin,
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but in Christ. So when he is buried, the dead corpse is no longer in the coffin; although the carcass is rotten and stinking, it does not lie there, remove the eyes and nose and all five senses, and remember, as St. Paul says in 1 Cor. 15:42, "The body is buried in all dishonor," which is true; but do not look, for it will rise again in all glory. "He is buried and sown corruptible, and shall rise incorruptible. He is sown in weakness, and shall rise again in power. It is sown a natural body, and will rise a spiritual body" etc. Thus he always leads our heart (because he cannot lead the eyes in this way) from that which the eyes see into that which God speaks and into Christ, so that we should have no doubt that he will lead us with Christ. He who could only believe this would have a good comfort in his own death and in the death of others.
(9) Since St. Paul praises the dead in this way, as you have heard, we should thank God diligently for the grace that he has also comprehended our dear Elector in the death of Christ and in his resurrection. For you know what kind of death he suffered in Augsburg at the Diet. I do not want to praise him now because of his high virtue, but also let him remain a sinner, like all of us, who also intend to walk the road, and want to hand over many a strong sin to our Lord God, so that we also remain with the article that is called forgiveness of sins. Therefore, I do not want to make our dear Lord so pure, even though he has been a very pious, kind man, without any falsehood, in whom I have never felt any pride, anger or envy in my life, who could easily bear and forgive everything, and has been more than too much mild. I now drop this virtue. Whether he has sometimes failed in the regiment, how can he be treated? A prince is also a man, and has ten devils around him, where otherwise a man has only one, so that God must guide him especially and place his angels with him. When we see that at times they stumble in the reign, we are soon there, thinking, "Well, so and so.
That is how I wanted to do it; and we should probably lead the cart right into the muck, or even throw it over and over, if we were to govern. So that no one can do us right; and when we look at ourselves, we ourselves have never been right. Let us now leave all this behind, and let us continue to praise him, as St. Paul praises his Christians, that God will lead him with Christ, and let us not look at him according to his temporal death, but according to Christ's death, and his spiritual death, which he did according to Christ.
(10) For you all know how he, according to Christ, died two years ago at Augsburg and suffered the true death, not for himself alone, but for all of us, since he had to eat all the evil soups and poison that the devil poured into him: the same is the true horrible death, since the devil also wears you out. Our dear prince publicly confessed Christ's death and resurrection before the whole world, and stayed on it, staking his country and people, even his own life and limb on it. This dying, however hard it was, he undoubtedly felt in his heart. Since this confession is now publicly known, let us praise him as a Christian. But if there was something lacking in his person besides this, we let it go. For we do not want to count such a small sin in such a great person, but want to praise the fact that he confessed Christ's death and resurrection, so that he swallowed up death and hell with all sins, and remained firm in this confession. This passes over and swallows up the multitude of sins as a great sea swallows up a little fire. Therefore, all other sins are nothing compared to this one piece, that one does not deny Christ's death and resurrection, but confesses it publicly.
(11) Let us therefore take comfort in the fact that Christ has died, and that our dear Prince has passed away and fallen asleep in Christ's death, and has suffered a much harsher death at Augsburg than he has now suffered; a death which we must still suffer daily without interruption from tyrants and mobs, and even from our own conscience and the devil. This is the right death.
2080 L. i8, 19S-2N. Funeral sermon" on 1 Thess. 4, 13-18. W. xii, 2641-2643. 2081
The other bodily death, that one goes on the bed, is only a child's death and a cattle's death; but that is the right male death, which is still before our eyes, that we would rather give up one more neck (if it were possible), before we would deny the man who is called Jesus Christ. This may be called a manly and right death, since St. Paul also says of 1 Cor. 15:31: "By our glory which I have in Christ JEsu, I die daily." The other death is only when the reason and five senses die, that the eyes no longer see, the ears do not hear, the hands do not feel etc. So dies a cow also, is only an external dying of the body and poor sack, it is a child dying against that.
Our dear prince has now also passed away, so that it must be assumed that it was only a child's death. For our Lord God has so seized him in his death that he has not suffered any of the right blows, nor has he argued much with the devil; as some fall into despair before the heavy thoughts that the devil gives them of sin, of the last judgment, of hell and the like, and work so that the sweat of fear breaks out, and they also freeze over it. That is called a right death, and not a child's death. But if it happens as it did with our dear prince, when only the corpse remains on the bed, without all fear and trembling, because he claimed the kingdom of Christ through baptism, and then freely confessed Christ, and diligently heard God's word with all his heart, so that only the five senses die, that is the least dying and only the shell of death, since one struggles only with bodily death; although it seems the greatest to us untried people.
Therefore, whom God takes away in such a way that he may not feel the poisonous arrows of the devil, he dies right and well. So God also took this one away: there was nothing, as I have seen, but only the death of a child. That our dear Lord God has thus thought: The pious prince has his rightful death before Augsburg.
I have included him in my death; therefore he shall die no more than in the flesh. That he thus passed away as in a sleep, as the children and unreasonable animals also die; without the animals have no hope of another life. Therefore it is a comforting death, what dies so gently, only by its five senses, where a man only sees it right, that one so goes wrapped in our Lord Christ's suffering, that our Lord God says so: I will let the devil strangle you in the flesh alone; therefore do not look so hard upon your death; behold, my Son died for you, and you were also spiritually seasoned before; so now I will send death to you in such a way that you die in your five senses alone, as in a sleep.
(14) Therefore let us count our beloved Prince among those who sleep in Jesus Christ, especially because he did not fall away from the confession of the death and resurrection of Christ, but suffered all kinds of harm and shame because of it. Therefore, we do not want to make him a living saint. If there is some sin involved, let it go its way; we want him to remain a man, but we want to put such an adornment over him that the devil will not see such a small sin, and such great works that all the angels in heaven will praise. For what will the devil raise against his personal justice, since Christ stands beside and for him with his death and resurrection, which is more than the sins of the whole world? As I hope, we also want to die in this way and bring a poor sinner with us to heaven, if we only keep this adornment, and wrap ourselves in the death of the Son of God, and cover and wrap ourselves with his resurrection. If we stand firm on this and do not let go of it, our righteousness is so great that all our sins, by whatever name they may be called, are like a little spark, and righteousness like a great sea, and our death much less than a sleep and a dream. In addition, our shame, that we are buried so unrighteously, is covered with a glory, which is called the resurrection of Jesus Christ; with this it is so adorned that the sun
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She will be ashamed of it when she looks at it, and the dear angels will not be able to look at it enough. We are adorned and decorated with beauty, so that all other disgraces of the poor body, such as death and other things, do not count for anything against it.
(15) Therefore the death of a Christian must be looked upon with other eyes, as a cow looks upon a new gate, and with another nose smell it, not as a cow smells the grass, that it may be spoken of and remembered according to the Scriptures, that Christians who have died may not be reckoned as dead and buried. In the sight of the five senses it seems so: as far as they lead us, it is painful. Therefore go out and hear what Saint Paul says here, that they sleep in Christ and God will lead them with Christ. With such words you may be comforted, and you may well imagine that it is much more certain that Duke Hans of Saxony will come out of the hole again, and much more beautiful than the sun is now. For that he lies here before our eyes is not so certain as that he will live again and sail along with Christ. God cannot lie. But imagine it so. For he that hath not consolation cannot otherwise comfort himself, nor be glad; but as much as he lacks words, so much he lacks consolation.
16 Therefore we are comforted in this affliction, knowing assuredly that he will come again with Christ. For here the sayings of Christ stand firm, Matth. 10, 32: "Whoever confesses me before men, him will I also confess again before my Father." Otherwise, if the man had not gone to heaven, we would have little hope. But that one wants to come much with the law and argue: "Dear, who knows whether God also wants to consider you pious? that is the tiresome devil himself, who always wants to lead us ad personalem justitiam (to personal justice), how pious I am and how wicked I am. For this is all his art, that with the image of our piety he snatches from our eyes the man who died and rose again. Therefore, it has served our prince well that he did not enter into the disputation.
Otherwise, the devil would have attacked him: Do you hear, how have you lived? how have you ruled? etc., and should have presented him with a register, before which he would have been severely frightened and would have had to stand a hard fight. This is the devil's art, which he also often tries on me: asks me how pious and how wicked I am, and can finely master the Scriptures and the law to do so: You shall do this and that, you shall be pious and keep the law; but you have not kept it. Where from? With these thoughts he brings one into such fear that one wants to despair. Even if I have done something good from time to time, he can still bring my holiness to nothing. Then I run and take hold of the article of the forgiveness of sin through Jesus Christ, who died for my sin and rose again; he does not want to let it into my heart. But this enters into the heart, that I have done this and have not done that, have given alms, have been pious etc. As I can also say of our dear prince, that he had a faithful, pious heart, without all poison and envy. But by all means beware that at death's bed you are not imagined to be so; for the devil is not far away, he can bring a small sin before you, which destroys all such beautiful virtue, so that one must finally come and say: Devil, be as angry as you like; I boast nothing of my good works and virtue before our Lord God, nor will I despair on account of my sin; but console myself with the fact that Jesus Christ died and rose again; as the text here says.
(17) Behold, if I believe this in my heart, the highest treasure remaineth unto me, which is the death of Christ, and the power which he wrought; and there I am more concerned than in that which I have done. Therefore, devil, go away both with my righteousness and sin. If I have sinned, eat the dung of it, it is yours, I care nothing for it; for Jesus Christ has died; St. Paul tells me to comfort myself, that I may learn to defend myself against the devil and say: If I have already sinned, it does me no harm, I will not argue with you about it,
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what I have done evil or good; now is not the time to speak of it; go and do it at another time, if I am a bad fellow, or go to the hardened, there shrink as thou wilt: but with me, who am before in anguish and distress of death, thou findest no place now. It is not a matter of disputing now, but of being comforted with the words that Jesus Christ died for me and rose from the dead. So I am sure that God will lead me together with the other Christians with Christ at His right hand, and will pull me through death and hell. Just as he will deal with all who believe and abide in his death. Therefore they shall not be called dead men, but asleep; and death shall henceforth be called no more death, but sleep, and so a deep sleep, where nothing is dreamed of. Just as no doubt our dear Lord and Prince lies in a sweet sleep and has become a holy sleeper. And all this not because he was a mild, merciful, kind lord, but because he confessed Christ's death and clung to it and remained so.
(18) Now here is the devil's right art, as I have said, that he snatches us away from comfort, and in the meantime leads us into a disputation as to how pious we are. On the other hand, you have now heard that you are to direct him to those to whom such thoughts belong, who ask nothing about Christ's suffering and death and live in a drunken stupor; let him dispute with them. But he does not want to go there; for he already has them, they are his before: therefore he would also like to have these, the despondent, stupid and frightened consciences. Those he has by their being presumptuous, sure and without all fear of God; these he wants by despairing and despairing. But thou shalt learn to say, Devil, thou comest at an unseasonable time, let no devil now dispute with me, but my Lord Jesus Christ; that I may learn how he suffered for me, and died for my sin, and rose again, how God will lead me with him.
on the last day. I have as a sign his baptism, his gospel, his word and sacrament, to which I have been called and have confessed them before the whole world. I cannot lack the seals and letters, as little as I can lack God Himself. If, in addition, some sins occur, that you have lived and done wrong, they shall not be counted, so that Christ's death and resurrection may be glorified over my sin and the sin of the whole world, and I freely say: Even if I had done as much sin, yes, more than ten worlds could do, I know that Christ's death and resurrection is much greater. And only then did I quickly protest and insist, not on yourself or your righteousness, but on the fact that Jesus Christ died for you and rose from the dead. If thou believest this, be joyful and sure that he will lead thee with Christ; and as thou hearest that Christ is risen, so shalt thou also rise.
19 Behold, beloved friends, this is this text, that we should be concerned for our dear Lord after the outward man. For who knows why our Lord God took him away? You know how we are all wicked, ungrateful boys, and how the people, both young and old, are so wanton that there is no more discipline or restraint: if our Lord God shows Himself in this way, and takes away the head, and will not spare a prince, then He truly gives you to understand that it is for your head. Therefore humble yourself and improve your life, so that you too, like him, may be among those who suffer and die with Christ. As I hope that there are many who die and suffer as my Lord did at Augsburg, they will then also die so gently that sleep will come to them cleanly and easily. This will be the end of all those who believe in the death and resurrection of Christ and confess the same, that they will finally rise again with Him and be led with Christ. God grant us this, amen.
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The Second sermon.
About the previous text.
Since we are still in the week of mourning and have begun to comfort ourselves with God's word from St. Paul's epistle, we now want to talk a little further about it for more comfort, and to complete the text we have chosen. In the first part of this epistle of St. Paul, we have heard how he admonishes and comforts the Christians that they should not make themselves too hideous with weeping and lamenting over their deceased; but make a distinction between those who have nothing to hope for, that is, pagans and unbelievers, and among us who believe in Christ, and have much different minds, hearts and thoughts than those. For a Christian is to be a new creature or newly created work of God, who speaks, thinks and judges differently about all kinds of things than the world speaks or judges about them. And because he is a new man, everything should and must also become new to him, here in this life through faith, but there in the future through revealed being. Now the world cannot and cannot do otherwise than judge death according to its tradition and old nature, that it is the most horrible and terrible thing on earth, and the end of life and all joy; just as it does not regard all other misery and misfortune otherwise than according to such old delusion, as an evil and unpleasant thing from which it should flee, and when it happens to it, it is frightened, wants to despair and despair.
(2) But on the other hand, a Christian, as a new man, should be so skilled as to have many other, even perverse thoughts, and may (as St. Paul Rom. 5:3. (as St. Paul says in Rom. 5:3), that he may also be defiant and joyful or boastful when things are evil, and his heart may vainly take hold of such thoughts: that he may have a great treasure when he is poor; be a mighty prince and lord when he is in prison, and excellently strong when he is weak and sick; soar in vain honors when he is defiled and
He is also to become a new, living man only when he must now die; and all in all, he is to gain a new heart and courage, and to make all things on earth new with him, and thus to begin here a prelude to the future being, since everything will become new in the day and before our eyes in the same way as it is now exhausted and conceived through faith, according to its new nature. And all this not in us, but in Christ, as St. Paul shows here. For he alone has brought it about that he already has everything new in his public and sensitive being, "and henceforth," as St. Paul says Rom. 6:9, "dies no more, and death has no power or authority over him"; but all that he was able to do is taken from him, even bodily, so that he can no longer bind him or take him captive, nor afflict him with hunger, thirst or wounds. Summa, he has lost all his poison, rope, spear and sword, and what evil he has, to Christ. In the same man we are to let ourselves believe that everything has become new, and we are to become accustomed to the strong thoughts of faith, and we are to always take the dear image of the dead and risen Christ into our eyes and carry it with us, against the old nature, which still attacks us and pushes us under the eyes, and wants to frighten us with misery and distress, misfortune, poverty, death, and whatever it may be.
(3) Behold, therefore the apostle hath need of these very words: You are to be different people, neither the others who have no hope, because you believe that Christ has risen from the dead and that death has been overcome through him. As if he were to say, "By this you have become much different people than you were when you came from your father and mother and earthly being; and because you were baptized in the name of Christ as into his being and kingdom, death and resurrection, think that you adorn yourselves differently with all your being from that which has been baptized into his being and kingdom, death and resurrection.
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The world is terrified before you, and you have different eyes, ears, senses, and thoughts than you had before from Adam, when you were afraid and grieved, as if you had no hope, but now you no longer do so; but you have just thought the contradiction and said, "Certainly, because he overcame death, he will also snatch us out of death and take us with him. For this is why he rose from the dead, that he might also take us out of death into life and eternal glory.
4 The dear old fathers, who presented to us the work and image of Christ rising from the dead, had not yet experienced it, but had seen it only in faith and from afar, as through a blue, dark cloud, when the clear, bright sun shines into our eyes; they still had to cling to Christ, who was still far away, and also to the comforting thought that through his resurrection they would also come forth from death and live with him. Therefore they sang such a comforting little song: Pretiosa in conspectu Domini mors sanctorum ejus: "How precious and valuable in the sight of God is the death of His saints," Ps. 116:15; item Ps. 72:14: "Their blood is precious in His sight"; and in the 9th Psalm, v. 13: "He remembers and asks for their blood." Thus they speak, the pious hearts, and from such words they will have spun many a strong sermon (although they are briefly written, and only as a theme or conclusion of their sermon). For there is mighty rich consolation, so that one can lift up a heart, because they conclude so powerfully: Dear, it seems to you otherwise, and is to be seen before your eyes, that the death of the saints is a pure destruction and perdition, and it seems as if they are now completely forgotten and silent, and have no God to take care of them, because he did not take care of them when they were alive, and let them die so miserably, as they are torn, eaten, burned and pulverized, that no reason can say otherwise, but that it is a miserable, wretched, shameful thing about their death; but in the sight of God, say the dear Fathers, you must certainly consider that when a saint (that is, any Christian) dies, that he is forgiven.
Let there be an excellent, costly, and delicious sacrifice, the sweetest and sweetest aroma of incense, and the best and highest service that may befall it.
For he does not think as much of the living saints as he does of the dead; indeed, because they are alive, he lets them go so weak and miserable, and toil with sin, the world, the devil and death, as if he did not see them and did not want to help them etc. But quickly, when they are out of people's sight, and are now a rotten stinking carrion, which no one can stand, or pulverized and atomized, so that no one knows where they have remained, and are even secluded and forgotten by all the world, as they have nothing more to hope for: Only then do they begin to become a precious thing in the sight of God, and not only a precious life, but such a precious treasure, which the Majesty himself esteems precious and high, and does not know how to praise anything more precious; and the more they are forgotten in the sight of the world, the higher he takes care of them and praises them.
(6) Of which thou hast a good example in the first two brothers, Genesis 4: When Cain, the rogue, had secretly murdered and buried his brother, he went and wiped his mouth, saying that no man should know it, and that it should now be hid, as Abel had no man to take care of him; and when God asked him, Where is Abel thy brother?"he made himself so holy and pure that he also boasted that he was not guilty of caring for him, and said, "What do I know? How can I be my brother's keeper?" But there came he who is called Quaerens sanguinem, who demands and avenges the blood of his saints, and said, "Thy brother's blood crieth unto me in heaven. "etc. Who is called God to speak now then? Can he not forget that he is now dead and gone, must he still cry out from heaven and scream about the blood, as if it caused him so much trouble that he could not suffer nor keep silent, even though he could have resisted or spared it before, that Cain was now alone and had neither brother nor heir; but punishes him so horribly that he must be cast out by his parents and the earth must also be cursed for his sake? That is to say, he took the blood that was now rotten in good faith.
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He did not show such earnestness and concern when Abel was still alive, without accepting his sacrifice; but now that he is gone and lies under the earth, he must quickly live and speak in heaven, so that God Himself preaches for him, and so shouts out to all the world that both he and his murderer must stand eternally as an example in the Scriptures and never ever be blotted out.
(7) Behold, thus the dear fathers looked upon such examples, and took their sayings from them, that the dead saints must surely live before God, and come forth again much more glorious than before. For so he does not take care of living animals or cattle, and what has no hope; nor of tyrants and the wicked, who die in the name of the devil: but of his poor saints, who perish so miserably and shamefully, and esteem their death much more than their whole life. For the same cannot be without sin, though it be under forgiveness, and under Christ: but it is nothing to this, that when a man departeth from this life, and dieth unto sin and the world, then God openeth both his eyes, and all the angels must be there waiting for him, above, below, and round about him, being clothed with the baptism of Christ, and with faith, and the word of God, that he may be numbered among them which are called saints of God.
- For you know, praise God, what are called God's saints, that the Scripture does not mean the saints above in heaven; as the Pope makes saints, whom one should call, fast and celebrate their days, and set them as mediators; nor those who have sanctified themselves, such as the Carthusians, Barefooters and other monks or forest brothers, and such devils, who want to become saints of themselves by their works: but whom God has sanctified without all their works and attentions, by being baptized in Christ's name, sprinkled with His blood and washed clean, and gifted and adorned with His dear Word and gifts of the Holy Spirit. All of which we neither have nor can produce, but must receive from him by grace. But he that hath not these things, and believeth in
The one who seeks holiness is a vile stink and an abomination in the sight of God, as the one who denies that such a bath of the innocent lamb's blood does not make him holy and pure. Now those who are such baptized Christians, who love his word and hold fast to it, and die in it, may God grant that they are hanged, broken straight, burned, drowned, or perish from pestilence, fever, etc., only include them in Christ's death and resurrection, and quickly speak the text over them: "The death of his saints is worthy and precious in the sight of the Lord. If the devil strangles you on your bed or the executioner on the gallows, it is decided that such a death is a holy death, and so precious in his sight that he will not leave you unspotted; but will bring the devil who murdered you to trial and torture him with eternal torment, cut off the head of sin, and bury death in hell, and avenge all that his saints have had to die for. And because he takes such great care of them, he certainly does not want them to remain stuck in death, decayed and rotten in the earth, but will bring them up again, so that their death will not be a death, but a new life with Christ in eternal clarity and glory. As we comfortingly and undoubtedly hope for the sake of our dear Lord, even though we have lost him in the flesh and according to the old nature, but in the sight of God he is undestroyed and unforgotten in Christ, who took care of him and brought him to rest, so that he is safe from the devil and all enemies, and will lead him with all the saints before our eyes and the eyes of the whole world on the last day.
(9) See, this is what Saint Paul wants with this text, so that he may call his Thessalonians to comfort one another, and we also should comfort ourselves as they have comforted themselves, and thank God for it, when we see that he takes away a man in the knowledge of his word. Although it is true that after the outward man it is not without sorrow and mourning. For we have not yet holiness altogether, but only in the heart through faith, but we do not yet grasp it in the outward being: for we have it in the heart through faith alone.
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If we are still stuck in the mud and filth of our old Adam, who still makes himself unclean, spits and sputters, we must leave him his clinging filth, infirmities and sins until he is buried, and then there will be an end to all misery and suffering. But nevertheless, in such mourning, let faith prevail that Christ died and rose again for the sake of his Christians, and that their death is a precious treasure; that we may well learn to distinguish between the eyes of the world and the eyes of God, between reason (according to which the old man remains until the pit) and faith (by which we are new heavenly men, and get other hearts and minds from death and all misfortune), and by all means judge not as it appears before the eyes of the world, but as it stands before God in the new being, which we do not see, but only hear about in the Word; And to grasp such an example, as the Scripture shows, that he takes care of the dead Abel with such great earnestness and diligence, as written and presented to us a beautiful mirror, yes, as a sun to all who die, as he died, in God's word; that as he looked upon him after his death, so he will certainly also look upon all who live and die in his faith.
10 Now this was the decision of St. Paul: If ye have believed and understood that Christ died and rose again, there is no doubt that he will bring again with him them which are fallen asleep, where they abode in him, and so died in him, and through him, yea, even for his sake. For if we have been baptized and believe in Christ, we certainly do not die for our own sake, but for Christ's (just as he did not die for his own sake, for no death belonged to him). But that the devil murders Christians and strangles them with all kinds of plagues, he does this only because they believe and are Christians; for he cannot suffer anyone on earth who believes in Christ, although he also gives the others their reward. But he is especially hostile to them, and thinks to strangle them, the sooner the better; creeps after them day and night, and has no rest until he murders them.
and clears away, and uses all kinds of plagues, war, sword, fire, water, pestilence, French, drip, red dysentery etc.; which are all, as the Scripture says, his weapons, arrows, armor and armor, so that he accomplishes nothing more than to kill the Christians, For he is the master of death and the cause of death, who first introduced death, Heb. 2:14, and the chief executioner, to strangle the pious; therefore he also honestly plies his trade through the whole world, and yet kills us all, just as he also killed Christ: so that every Christian owes him a martyr. But Christ, on the other hand, is Lord and Duke of life, over all the power of the devil," therefore he will bring forth his own and lead them with him to heaven, because they are in him, live and die, and lie in his bosom and arms, not in the grave nor death's power, but only according to the old nature. Just as Christ, though he lay in the grave, was dead and alive in a moment, and came out again like lightning in the sky. In the same way, before we look around, he will take us out of the coffin, powder, water, in an instant, so that we will stand there before our eyes completely clear and pure, like the bright sun. St. Paul would certainly have concluded and believed this (although it is unbelievable and ridiculous to reason), as a certain consequence of the fact that Christ died and rose from the dead. Now he continues, and wants to explain how this will happen, and says:
For this we say unto you, as the word of the Lord, that we which are alive and remain unto the future of the Lord shall not appear unto them which sleep.
With these words he makes a preface to strengthen their faith all the more. For he is concerned, the dear apostle, that such a sermon would be regarded too little, and too much would be taken away from the word of God, which speaks of such glorious, incomprehensible things, because he himself does not let it resound from heaven with a glorious splendor through many thousands of angels, where we would all have to fall on our knees, and accept and believe with trembling; but commands a little poor man, as Saint Paul commands a poor, unsightly woman, to believe.
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As he himself testifies in 2 Cor. 10:1, that they say of him, "He preached and wrote as if he were a god, and yet was such a little person, scrawny and thin in body; wherefore the false apostles proudly despised and diminished him. Therefore he says: I know well that I speak such high things that the world and reason are offended at them; therefore I beseech and exhort you not to look upon us, nor to accept as our word what we say to you, but to forget our person, and to listen as the word of the divine majesty spoken from heaven. For this is a great hindrance to faith, when one pursues with the eyes the flesh and persons, as the flesh and reason do, so that one cannot look at the word and regard it as great as it is to be regarded. As also in holy baptism, where nothing is seen but the finger of man baptizing, and the water which he poureth upon the child, as a creature, and nothing is heard but the poor voice of the Baptist's mouth; that it is too small to be regarded in the sight of us men. Therefore see to it," he says, "that you do not take offense at how small the person or creature is, but know that the word I speak is the word of God, which he himself speaks. And if it be the word of God, it shall be mightier than heaven and earth, and all angels and devils. For what is all the power in heaven and earth compared to that which God speaks? If you believe that the Word of God is what we preach to you, you will easily believe what it says. It is only a matter of effort that you believe it to be the word of God; there is no lack of it. For with one word he created heaven and earth, and all that is in them, when nothing was yet standing everywhere, and he is still creating new fruit every year and what the sweet summer brings.
(12) So also here, whether you see that everything dies and less of man remains than in the summer in the coldest winter, when there is not a leaf or grass, not a leaflet or fruit on a tree from the summer; nor is there much less of life here, since what man has been, either burned to powder by fire or in the fire, becomes powder and dust.
Nevertheless, you should firmly believe (as surely as God's word is true) that he will bring us forth again with a whole transfigured body; just as he now annually, as an example, brings back a beautiful green summer from the dead winter, and has made everything out of nothing. Therefore, only think that you accept it in this way, not as the word of man, but as the word of God.
13.. So it shall come to pass, saith he, that we which are alive and remain until Christ come shall not appear unto them which sleep etc. This is a periphrasis, spoken with a digression; but briefly so much is said: We shall all pass away together at once, both of us who died before and lived until Christ's coming, and so in a moment we shall all pass away together and see each other again at the same time; So that we who are still alive will not see the Lord Christ sooner than those who have died, although we will be drawn there with open eyes and will still be alive, but they will have decayed for a long time and, according to our opinion, will no longer be anything, so that it seems that we who are still alive should be the first and see the Lord much sooner than those who have died. But he will make it so that the dead will all come forth with us at that moment, and will have and see eyes as pure and beautiful as ours. For he will deal with the Christians just as he did with Christ, whom he brought out of the closed and sealed tomb in a moment, so that he was both inside and outside in a moment; so in the last moment he will bring together both of us who are still alive in the five senses, and all who are decayed, pulverized and scattered as far as the world is, so that we and they at the same time with us will all be drawn up to heaven and float in the clouds (as follows), much lighter than the birds, and much more beautiful than the sun, and the sky will be so full of light and clarity that all the light and clarity of the sun and all the stars will be nothing compared to it, and no sun nor stars will be seen before the light and clarity of Christ and his angels.
2096 D. i8, 217-219. funeral sermons'on 1 Thess. 4, 13-18. W. xii, 2M1-2SW. 2097
and saints. Now this is probably lying, as a sweet thought and human dream; but I have said that it is God's word. Whoever does not want to believe this, must not believe us either. This is one. Now he goes on to say how the Christ will come, how he will accomplish this, and what power he will use for this.
For the Lord himself will come down from heaven with a shout and the voice of the archangel, and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and so shall always be with the Lord. So comfort yourselves with these words among yourselves.
14 This is the opinion that has just been expressed, that it should all happen at the same time: that we who are alive should not be thought to come and see Christ sooner, but that we should be drawn together with them, all in a moment, so that we might be changed and in that moment come alive again out of the grave and dust, and so at the same time, where we are found, fly up into the air, most beautifully clothed. And this He, the Lord, will do Himself: no longer sending an apostle or a preacher or John the Baptist; but coming down in His own person, as a Lord in His majesty, and driving along with a great shout, voice, and trumpet of the archangel etc. These are vain verba allegorica (figurative words). He would like to illustrate it, as one must illustrate it to the children and simple ones, and needs such words, which one is used to use of a magnificent splendid army procession, when an army goes to the field, in great triumph, with its troopers, panoply, trumpets and guns, that everyone hears that it comes: so Christ will also go along with a shout, and blow with a trumpet, which will be called God's trumpet. The archangel will do this with an innumerable multitude of angels, who will be his predecessors, and will begin such a shout that heaven and earth will be burned up in an instant, lying in a heap.
and changed, and the dead from all places shall be brought together. This will be a different trumpet and will sound much differently than our trumpets and cans on earth. It will be a voice or language, perhaps in Hebrew, but even if it is not a special language, it will be such a voice that all the dead will awaken.
- and I will allow it to be such a voice: "Arise, you who are dead"; as Christ calls the deceased Lazarus out of the grave, Joh. 11, 43.: "Lazare, come forth"; and said to the little girl and the young man, Matth. 9, 25. and Luc. 7, 14.: "I say to you, arise"; and did everything with one word, as when he said to the blind man and the leper: "Be cleansed of sight". "Be cleansed" etc. Here he is called a field cry or voice of the archangel, that is, which the archangel will cry out, so that it will be heard with ears. And yet it is supposed to mean "a trumpet of God", that is, through which God will raise the dead by His divine power, just as He says John 5:28, 29: "The hour is coming in which all who are in the graves will hear the voice of the Son of God, and they who have done good will come forth to the resurrection of life" etc. There he does not mean the voice that Christ himself will speak, but the very voice of the archangel and trumpet, which is called God's voice or trumpet. Just as now on earth the voice of the preacher who preaches God's word is not called man's word, but God's word; so also the voice of the archangel, and yet the voice of the Lord Christ, as from his command and power. Behold, he has painted so gloriously how it should be, that we should be confident and bold, and not be too afraid of those who die on us, especially those who die in faith in and through Christ; and hope that Christ himself will come and take them, and us with them, so that the archangel with his trumpet will go before with many thousands of angels (as the angel Luke 2, 9. ff. appeared to the shepherds at Christ's birth, with the multitude of the heavenly host), who will begin the shouting of the field, and Christ will quickly go with them; and after that,
2098 L. 18, 219. 220. funeral sermons on 1 Thess. 4, 13-18. W. XII, 2663. 2099
when we are awakened and moved to heaven, sing forever: Gloria in Excelsis Deo: "Glory to God in the highest."
16 We should certainly take care of this (St. Paul concludes) and comfort ourselves with such words among ourselves. And describe it as surely as if it had already happened, and prophesy of things to come without experience, as if it were history and story; So that he may make us as certain as he is, that we will not be afraid of death, and that we will regard all plagues, pestilences and diseases as insignificant, and that we will have a beautiful vision of what is to follow, when he will turn the present winter, in which everything is dead and buried, into a beautiful, eternal summer, and will bring forth the flesh, which lies buried and decayed, much more beautiful and glorious than it has ever been; as St. Paul 1 Cor. 15:15. Paul 1 Cor. 15, 42. ff. speaks of it, "It is sown in dishonor, and shall rise in glory; it is sown in weakness, and shall rise in power." For "dishonor" and "weakness" is called the miserable, shameful
There is no more shameful and disgraceful carrion on earth than that of man. Which is a great dishonor and shame to the wretched creature. But this shall not hurt. For it shall rise again in honor and glory. Just as the grain, thrown into the earth, must rot and come to nothing; but when summer comes, it comes up again with a beautiful stalk and ears. So we should and will hope that the merciful God will also take away our dear (blessed) Prince and bring him forth again with Christ: because we know that he was baptized into Christ, and that he so confessed the gospel and persevered in the Christian confession, and that he departed from it, that I have no doubt that when the trumpet of the archangel will sound, he will joyfully depart from this hole in a moment, to meet Christ, and that he will shine brightly as the sun and all the stars, with us and all Christians. God the Father, Son and Holy Spirit help us to do this. Amen!
I.
Word Index
Containing
the Hebrew, Greek and Latin words explained in the eleventh and twelfth volumes of Luther's Sämmtliche Schriften.
- Hebrew word register.
- greek word register.
άγγελος XI, 2196.
αιρεσις XII, 1459.
ανομία XII, 122,
ανόσιος XI, 361. απαύγασμα XII, 158,161. άρχιτρίκλινος XI, 466. ασέβεια XII, 103. f. άσπονδος XI, 364.
άσωτος ΧΠ, 109.
διάβολος XI, 366.
δόξα XI, 202. XII, 159.
ελεημοσύνη XII, 340. επιείκεια XII, 85. επιφάνεια XII, 117. ζηλωτής XII, 124. ήρως XI, 341.
κατάλυμα XI, 122. μορφή XII, 468. ff. μυστήριον XII, 59. όσιος XI, 361. f. παιδεύω XII, 105. f.
παράκλητος XI, 1044. f.
περιούσιος XII, 123.
πλανήτης XI, 71. f.
πληροφορία XII, 1614. 1617.
ρήμα XII, 162. f.
σωφρων XII, 109.
υπόστασις XII, 1618. φιλανθρωπία XII, 127, χαρακτήρ XII, 161.
χρηστότης ΧΠ, 126. f.
- latin word register.
advocatus XI, 1045. aemulatio XII, 1072. angelus XI, 92. 137. antistes XII, 338. f. attritio XI, 708.
beneficium XII, 340. contineri XII, 1803.
contritio XI, 707.
diversorium XI, 120.
ebrius XII, 109.
gloria XI, 202.
hilaris XII, 341.
impietas XII, 103. f. nascentia XII, 1677.
pascere XII, 1390.
patronus XI, 1045.
pietas XII, 112. f.
publicanus XI, .119.
quasimodogeniti XII, 1904.
sobrius XII, 109.
trinitas XII, 628.
II.
Scripture Index
Containing the scriptural passages explained in the eleventh and twelfth volumes of Luther's Sämmtliche Schriften.
The scripture passages marked with an * are sermon texts.
Genesis.
1, 2. XI, 1151.
1, 3. XII, 1669. f.
3, 5. XII, 1308. f.
3, 15. XII, 1206. 1842.
3, 15-26. XI, 675. ff. 1009. f.
4, 1. XI, 261. s. XII, 1435.
4, 4. 5. XII, 665.
4, 4. ff. XII, 1843.
4, 9. ff. XII, 2089. f.
6, 4. XI, 341.
8, 11. XI, 42.
17, 10-14. XI, 2090. ff.
18, 18. XII, 228.
22, 13. XII, 406.
22, 18. XI, 2284. XII, 4.
- XII, 1851.
49, 10. XI, 295. ff. 2017. f.
XII, 1118.
2 Genesis.
15, 22-25. xi, 2244. 2247. s.
16, 18. XII, 275. f.
20, 24. XI, 2069.
28, 30. XII, 368.
29, 45. 46. XI, 2068. f.
34, 19. XII, 1226.
3 Genesis.
11, 3. XI, 314.
12, 2. XI, 2150. 2159. f.
13, 5. 6. XII, 1462.
4 Genesis.
12, 3. XII, 801.
20, 10. XI, 1774.
- XII, 1589. f.
21, 5. ff. XI, 2235. f.
21, 6-9. XI, 1160. ff. 1190. ff.
Deut. 5.
8, 3. XI, 537.
8, 3. XII, 405.
14, 6. XI, 314.
18, 10. 11. XI, 319.ff.
18, 15. XI, 104. 238. XII,
- f. 1155. f.
32, 2. XII, 368.
32, 21. XI, 1978.
32, 43. XII, 1084.
Judge.
1, 13. 15. XII, 196.
6, 7.ff. XI, 1989. f.
8, 22. 23. XII, 56. f.
*14, 14. XII, 1718. ff.
1 Samuelis.
1, 1. 2. XI, 2201.
4, 3.ff. XI, 613. f.
8, 7. XI, 325. XII, 56. f.
28, 12. XI, 317. s.
2 Samuelis.
7, 14. XII, 169. ff.
1 Kings.
13, 19. ff. XII, 974. f.
18, 33.ff. XII, 1057.
1 Chronicles.
23, 10. XII, 170.
Nehemiah.
2, 20. XII, 345.
- XII, 100.
Job.
31, 27, 28. XI, 480.
40, 20. XII, 1583.
Psalter.
- XII, 166. ff. 509. f.
2, 1. XII, 305.
2, 6. 7. XII, 162. f.
2, 7. XII, 166. ff. 632. 1603.
2, 8. XI, 1150.
2, 9. XI, 880.
4, 4. XII, 1753. 1928.
4, 5. XII, 7M. f. 919. ff.
6, 2. XII, 1703.
6, 6. XII, 1698. f.
7, 10. XII, 1095. f.
8, 2. XII, 1812.
8, 4. XII, 5.
8, 5. 6. XII, 1610.
8, 5-7. XI, 941. f.
8, 5-9. XI, 1148.
8, 7. XII, 165. 1574.
9, 13. XII, 2088. f.
14, 4. 5. XII, 329. f.
14, 5. XII, 367.
15, 4. XII, 342.
- XII, 1572. f. 1607. ff.
16, 10. XII, 511.
17, 14. XI, 1316. 1324.
18, 9. XII, 359.
18, 26. 27. XI, 141. 2038.
18, 50. XII, 1084.
19, 2. XII, 8.
19, 2. XII, 292.
*19, 2. XII, 1794. ff.
19, 5. XII, 102. f.
19, 10. XII, 1700.
25, 8-10. XI, 930.
25, 10. XI, 937. XII, 138.
27, 14. XII, 1263. f.
31, 2. XI, 16.
31, 23. XI, 449.
32, 2. XII, 262. f. 1747.
32, 3. XI, 584.
*32, 11 XII, 1944. ff.
33, 6. XI, 1151.
*33, 11 XII, 1944. ff.
34, 13-17. XII, 748. ff.
35, 21. XII, 308.
36, 7. XI, 29.f.
37, 16-18. XI, 1299.
37, 34. XII, 308.
39, 13. XI, 1202.
39, 13. XII, 575. f.
45, 1. XI, 149.
45, 7. 8. XI, 1150. XII, 173. ff.
48, 15. XI, 2007.
50, 7-15. XI, 1372. f.
51, 17. XI, 149.
54, 9. XII, 308.
*68, 4 XII, 1944. ff.
68, 19. XI, 942. 1984. XII,
- ff.
69, 10. XII, 30.
72, 9. XI, 1607.
72, 14. XII, 2088.
82, 6. XII, 131.
- xii, 1984. f.
85, 11. XI, 930.
89, 27. 28. XII, 169. ff.
91, 4. XI, 215.
91, 11. XI, 540. f.
97, 1-8. XII, 171.
97, 5. XI, 801.
2104 Saying register. 2105
100, 3. XII, 643. f.
102, 13-17. XII, 175.
102, 26-28. XII, 176.
104, 4. XII, 173.
110, 1. XI, 1148. 1699. 1709.
XII, 165. 1479. f. 1573 s.
- f.
110, 1. 4. XII, 510. 1608. f.
110, 3. XII, 7.
111, 2. XII, 142.
116, 12. 13. XI, 419. f.
116, 15, XII, 1857. 2088. f.
117, 1. XII, 1085.
117, 1. 2. XII, 1121.
118, 22. XII, 1753.
118, 24. XII, 8.
118, 25. 26. XI, 44.
118, 25. 26. XII, 1004. f.
119, 85. XII, 702.
130, 4. XI, 584.
139, 7. 8. XI, 1151.
147, 11. XI, 723.
Proverbs.
3, 5. 7. XII, 298.
8, 22. XI, 158.
10, 12. XII, 606. f.
10, 22. XI, 1388. f.
23, 13. 14. XI, 1294.
26, 4. 5. XI, 553.
Preacher.
9, 1. XII, 211.
Song of Songs.
3, 11. XII, 1312.
Isaiah.
1, 9. XII, 1686. '2, 8. XI, 480. 737.
5, 5. 6. XI, 216.
6, 9. 10. XI, 525.
7, 14. XI, 102.
8, 19. 20. XI, 319.
9, 1. XI, 1973 f.
*9, 1-7. XI, 1972. ff.
*9, 2-7. XII, 1864. ff.
9, 4. XII, 1025.
9, 6, XII, 1113.
11, 3. 4. XII, 1306. f.
11, 9. XI, 140.
11, 10. XII, 50. ff. 1085.
28, 16. XI, 2299.
29, 13. XII, 367. 1698.
33, 7. XI, 1977.
40, 6. XII, 1054.
40, 6. ff. XII, 1047.
42, 3. XI, 783. s. XII, 1686.
43, 21. XI, 934. f.
43, 21.ff. XII, 1844.
46, 3. XI, 194. XII, 140. f.
49, 24. XI, 1667.
51, 7. XII, 756.
55, 3. XII, 510. f.
55, 6. XII, 929.
56, 7. XI, 1477.
58, 7. XI, 2030. f.
*60, 1-6. XII, 286. ff.
60, 6. XI, 424.
60, 19. XI, 183.
61, 1. 2. XI, 77.
66, 1. 2. XII, 178.
Jeremiah.
2, 18-35. XI, 1273.
16, 14. ff. XII, 1567.
17, 16. XII, 68.
29, 5. 6. 7. 10. XII, 571. f.
29, 6. XI, 360.
31, 33. XII, 838.
Ezekiel.
13, 18-23. XII, 366. f.
34, 2. ff. XI, 782. ff.
Daniel.
4, 24. XI, 24.
9, 25.ff. XI, 1871. ff.
Hosea.
11, 1. XII, 168. f.
14, 2. 3. XI, 418.
14, 3. XII, 1554.
Joel.
3, 1. XII, 632. f.
Amos.
7, 14. 15. XII, 1042. ff.
Micah.
5, 1-3. XI, 322.ff.
Haggai.
2, 7. 8. XI, 118.
Zechariah.
1, 3. XII, 1804. f.
5, 9. XII, 255. f.
9, 9. XI, 2.ff. XII, 1003. ff.
- ff.
12, 10. XI, 777. f. 1066.
12, 10. XII, 793.
Malachi.
1, 10. 11. XI, 1477.
1, 11. XII, 938.
*3, 1-4. XII, 1266. ff.
4, 2. XII, 8.
4, 5. XI, 101.ff. XII, 154. f.
4, 5. 6. XI, 2265. ff.
Sirach.
15, 1. 2. XI, 2084.
*15, 1. 2. XII, 1800. ff.
*15, 1-8. XII, 192. ff. 1696. ff.
25, 1. 2. XII, 1992. 2006. f.
Baruch.
3RD XII, 1950,
2 Maccabees.
12, 43. XI, 2389.
Matthew.
- 1, 1-16. XI, 2340. ff. 2362. ff.
*2, 1-12. XI, 294. ff. 2102. ff.
- ff. XII, 1118. ff. 1806. ff.
*2, 13-18. XI, 2088.
*2, 18. XII, 1804. ff.
3, 1. 2. XII, 1054.
3, 7. 8. XI, 711.
- 3, 13-17. XI, 2125. ff. 2128. ff.
XII, 1130. ff.
*4, 1-11. XI, 532. ff. XII, 1270. ff. 1276. ff. 1290. ff.
*4, 18-22. XI, 1908. ff. XII, 1566. ff. 1778. ff.
*5, 1-12. XI, 2386. ff.
5, 3. XI, 408.
*5, 20-26. XI, 1334. ff. 1346. ff.
- ff.
5, 22, XII, 1772. f.
5, 23-25. XI, 585.
5, 25. XII, 1687.
5, 39. xi, 1825. ff.
5, 42. XII, 1841.
5, 45. XI, 1648.
*6, 24-34. XI, 1612. ff. 1628. ff.
XII, 1736. ff.
6, 33. XI, 562. 1313. f. 1375.
7, 12. XI, 19. 22. 1284. f. XII, 377. f.
7, 15. XI, 1122.
*7, 15-23. XI, 1392. ff. 1402. ff.
- ff. XII, 1724. ff.
7, 22. 23. XI, 96.
*8, 1-13. XI, 478. ff. XII, 1178. ff. 1190. ff.
8, 4. XI, 135.
*8, 23-27. XI, 498.ff. XII, 1200. ff. 1814. ff.
*8, 28- 34. XII, 1562. ff.
*9, 1-8. XI, 1710. ff. 1724. ff.
XII, 1748. ff. 1918 ff.
*9, 9-13. XI, 2380. ff. XII, 1744. ff.
9, 13. XI, 86.
9, 14-17. XII, 1278. ff.
*9, 18-26. xi, 1834. ff. 1850. ff.
XII, 1924. ff.
9, 25. XII, 1316.
10, 16. XI, 31.
10, 16. XII, 1049.
10, 16. 17. XI, 110. f.
10, 38. XII, 1767.
*11, 2-10. xi, 72. ff. XII, 1016. 1784.
11, 6. XI, 335.
11, 11. XI, 2269.
11, 12. XII, 1035. 1359.
11, 12. 13. XI, 2263.
11, 13. ff. XI, 103.
11, 14. XI, 2265. f.
11, 16. 17. XI, 2176. f.
*11, 25-30. XI, 2174. ff. XII, 1254. ff. 1762. ff.
11, 28. XII, 1359. 1953.
11, 28, 29, XII, 1766. f.
12, 34. XI, 2046. XII, 281.
2106 Saying - Register. 2107
*13, 24-30. XI, 504.ff. XII, 1234. ff.
13, 33. XII, 482. f.
*13, 44-52. XI, 2328. ff.
13, 52. XII, 1034.
*15, 21-28. XI, 544.ff. XII, 1872. ff.
*16, 13-19. XI, 2296. ff. 2306. ff.
16, 17. XI, 332.
16, 18. XII, 1728.
16, 19. XI, 799.
16, 24. XI, 2242.
*16, 24, XII, 1854. ff.
17, 3. XI, 133.
17, 1'0. ff. XI, 102. f.
*18, 1-11. XI, 2382. ff. XII, 1768. ff.
*18, 18 XII, 1726. ff.
18, 18. XII, 1952.
*18, 23-35. XI, 1786. ff. XII,
- ff. 1752. ff.
19, 13-15. XI, 491. f.
*19, 27-30. XI, 2146. ff.
*20, 1-16. XI, 508. ff. XII, 1816. ff.
*20, 20-23. XI, 2330. ff.
20, 23. XII, 155.
*21, 1-9. XI, 1. ff. 574. XII, 992. ff. 1860. ff. 1932. ff.
*22, 1-14. XI, 1738. ff. 1746. ff.
*22, 15-22. xi, 1802. ff. 1816. ff.
22, 32. XI, 674. f.
- 22, 34-46. xi, 1686. ff. 1700. ff.
XII, 1468. ff.
22, 39. XII, 374.
*22, 41-46. XII, 1480. ff.
23, 2. 3. 4. XI, 78. ff.
23, 31, XII, 1690. f.
*23, 34. 35. XII, 1682. ff.
- 23, 34-39. XI, 204. ff. 2062. ff.
23, 37. XI, 38.
24, 5. XI, 396.
24, 5. XI, 2300.
*24, 15-28. xi, 1868. ff.
24, 24. XII, 271. f.
24, 30. XII, 2061.
*25, 1-13. xi, 1922. ff. 2402. ff.
XII, 1500.
25, 14, XI, 1915. f.
*25, 31-42. xi, 1884. ff.
25, 42. XI, 1451. XII, 1845. ff.
25, 42. 45. XI, 96.
26, 26. ff. XI, 592. ff.
26, 37. XII, 1360. ff.
27, 35. XII, 1522. f.
27, 40-49. xii, 1525. f.
27, 46. XII, 1370.
27, 52-66. XII, 1528. ff.
28, 10. XI, 6O3.ff.
28, 19. XI, 1151.
28, 19. 20. XI, 974. ff.
Marcus.
2, 27, XII, 1970. f.
4, 33. XI, 524. f.
*6, 17-29. XI, 2362. f.
*7, 31-37. XI, 1516. ff. 1524. ff. *8, 1-9. XI, 1366. ff. 1374. ff.
10, 13-16. XI, 491.
13, 32. XII, 155. f.
14, 22. XI, 592. ff. 15, 39-46. XII, 1528. ff.
*16, 1-8. XI, 602. ff. 622. ff.
- ff. XII, 1580. ff. 1592. ff. * 16, 14-20. XI, 930. ff. 944. ff.
- ff. XII, 1534. ff. 1898. f.
16, 15. XII, 1547.
16, 16. XII, 1706. 1951.
Lucas.
1, 17. XI, 101. f.
*1, 26-38. XI, 2188. ff. XII, 1880. ff.
1, 28, XI, 1959. ff.
1, 31. XI, 102.
- 1, 39-56. XI, 2312. ff. 2322. ff.
XII, 1722. f.
1, 42. xi, 1958. f.
*, 1, 48. 49. XII, 1728. ff.
1, 51. XII, 81.
*1, 57-80. XI, 2258. ff. 2266. ff. *1, 68-79. XI, 2270.
*2, 1-14. XI, 118. ff. 2014. ff.
- ff. XII, 1648. ff. 1658. ff. *2, 14. XI, 2036. ff. XII, 1110. ff. *2, 15-20. XI, 144. ff. 2028. f. *2, 21. XI, 284. ff. 2088. ff. *2, 22-32. XI, 2150. ff. 2158. ff.
XII, 1220. ff.
*2, 33-40. XI, 232. ff. XII, 1926. ff.
- 2, 41-52. XI, 428. ff. 442. ff.
XII, 1866. ff.
3, 7. 8. XII, 1054.
*5, 1-11. XI, 1304. ff. 1312. ff. 5, 6. 7. 8. XI, 658.
- 6, 36-42. XI, 1270. ff. 1284. ff.
XII, 1910. ff.
7, 11. ff. XII, 1316.-f.
*7, 11-17. XI, 1646. ff. 1658. ff. *7, 36-50. XI, 2330. f.
*8, 4-15. XI, 514. ff. XII, 1822. ff.
10, 16. XI, 798. f. 954.
- 10, 23-37. XI, 1534. ff. 1552. ff.
XII, 1612. ff.
10, 30. ff. XII, 1143. 1169. f. 10, 32. ff. XII, 1969.
*10, 38-42. XI, 2352. ff.
*11, 14-28. XI, 550. ff. XII, 1874. ff.
11, 21. 22. XI, 2403. *11, 27. 28. XI, 1950. ff.
*11, 34. XII, 1774. ff.
12, 12. XI, 819.
12, 32. XI, 2193. *12, 35-40. XI, 1936. ff.
13, ll.ff. XII, 1968. f.
13, 24. XII, 209. f. *14, 1-11. XI, 1674. ff. XII,
- 14, 16-24. XI, 1210. ff. 1216. ff.
XII, 1908. ff.
*15, 1-10. XI, 1234. ff. 1242. ff.
- 16, 1-9. XI, 1446. ff. 1454. ff.
16, 5. ff. XI, 510.
*16, 19-31. XI, 1194. ff. XII, 1936. ff.
*17, 11-19. XI, 1572. ff. XII, 1438. ff. 1914. ff.
18, 8. XII, 1291. f.
- 18, 9-14. XI, 1484. ff. 1496. ff.
XII, 1726. f.
18, 15. 16. XI, 491.
18, 25. XI, 2414. ff.
*18, 31-43. XI, 524.ff. XII, 1870. ff.
*19, 1-10. XI, 2414. ff.
*19, 12-26. XI, 2400. f.
19, 21, 22, XI, 1821. f.
*19, 41-48. XI, 1466. ff. XII, 1420.
19, 42. XII, 1001.
*21, 25-36. XI, 44. ff. XII, 1006. ff.
22, 11. XI, 120.
22, 19. ff. XI, 592. ff.
22, 44. XII, 1364. ff.
23, 27-34. XII, 1514. ff.
23, 28. 31. XI, 578.
23, 42. 43. XII, 1370. 1525.
23, 44. XII, 1371.
23, 46. XII, 1371.
23, 47. XII, 1371.
23, 47-53. XII, 1528. ff.
- 24, 13-35. XI, 648. ff. 662. ff.
XII, 1570. ff. 1600. ff.
- 24, 36-47. XI, 678. ff. 696. ff.
John.
*1, 1-14. XI, 154. 2040. ff.
XII, 1664. ff.
1, 16. 17. XII, 849. f.
1, 17. XI, 1704.
*1, 19-28. XI, 96. ff. XII, 1036. ff. 1790. ff.
*2, 1-11. XI, 462. ff.
2, 4. XI, 167.
*3, 1-15. XI, 1146. ff. 1162. ff.
- ff. XII, 1902. ff.
3, 5. XII, 142.
3, 6. XI, 2152.
3, 16. XII, 144.
- 3, 16-21. XI, 1084. ff. 1092. ff.
3, 20. 21. XII, 1070.
4, 35. XI, 1980.
*4, 47-54. XI, 1762. ff. 1772. ff.
5, 19-23. XI, 1148. f.
5, 25. XII, 2058. f.
5, 28. 29. XII, 2097.
5, 29. XII, 144.
5, 33. 34. 35. XI, 99. f. XII, 1039.
5, 35. XII, 68. 1092.
5, 41. XII, 68.
*6, 1-15. XI, 560. ff. XII, 1878. ff.
6, 44. XI, 333.
*6, 44-51. XI, 1136. ff.
6, 53. XII, 228.
2108 Saying register. 2109
6, 55. XII, 406. f.
6, 55. 63. XI, 168.
*6, 55-58. xi, 2248. st.
6, 63. XI, 2253.
*8, 46-59. xi, 566. ff. XII, 8, 51. XII, 190. [1322.
8, 58 XII, 155.
*9. XII, 1302. ff.
9, 23. XI, 1649.
*10, 1-11. XI, 1114. ff. 1124. ff.
- 10, 12-16. XI, 778. ff. 792. ff.
- ff. XII, 1890. ff.
10, 16. XI, 68.
10, 17. 18. XI, 2334. f.
*11, 1-46. XII, 1314. ff.
11, 25. XI, 571. XII, 1952.
11, 48-50. XI, 1819.
12, 6. XI, 408. s.
*12, 24-26. XI, 2350. f. XII, 1728. f.
*12, 31-36. XI, 2372. ff.
13, 9. XI, 658.
13, 10. XII, 484.
13, 15. 34. 35. XI, 1490. f.
13, 34. XI, 129.
*14, 1-14. XI, 2204. ff. XII, 1848. ff.
14, 6. XII, 228. f. 263.
14, 9. XII, 651.
- 14, 23-31. XI, 1018. ff. 1032. ff.
- ff. XII, 1408. ff.
14, 28. XII, 155.
14, 29. XII, 1717.
15, 1. XII, 406.
15, 3. 4. XII, 484.
15, 12. 13. XI, 1582.
*15, 12-16. XI, 2360. f.
*15, 17-27. XI, 2384. f.
15, 26. XII, 822.
*15, 26 - 16, 4. XI, 992. ff.
- ff. XII, 1900. ff.
- 16, 5-15. XI, 864. ff. 876. ff.
- ff. XII, 1402. ff. 1896. ff.
16, 14. XII, 822.
- 16, 16-23. XI, 828. ff. 842. ff.
- ff. XII, 1392. ff. 1892. ff.
*16, 23-30. XI, 918.ff. 926.ff.
16, 25. XI, 910.
16, 26, 27. XI, 1521.
*18, 1-38. XII, 1884. ff.
18, 36. 37. XII, 1369.
19, 23. 24. XI, 133.
19, 25. 26. 27. XII, 1523. f.
19, 26. XI, 167.
19, 27. XII, 1370. f.
19, 28. 29. 30. XII, 1525. ff.
19, 30. XII, 1371.
19, 38-42. XII, 1528. ff.
*20, 11-18. XII, 1370. ff.
20, 17. XI, 606. ff. 633. ff.
*20, 19-23. XII, 1830. ff.
- ff. 1886. ff.
*20, 19-31. XI, 724. ff. 734. ff.
748.ff. 770.ff. XII, 1386. ff.
*20, 24-31. xi, 1962. ff.
20, 31. XI, 778. f.
*21, 1-14. XII, 1574. ff.
21, 15. 16. 17. XII, 1390. f.
*21, 19-24. XI, 218.ff. 2078.ff.
Acts.
*1, 1-11. XII, 592. f.
*2, 1-13. XII, 618. ff.
*2, 14-28. XII, 626. f.
*2, 29-36. XII, 626. f.
2, 37. XI, 714.
- and 7. XI, 2062. ff.
*6, 8-14. and 7, 54-59. XII, 176. ff.
8, 17. XII, 143.
*9, 1-22. XII, 1144. ff.
9, 4. 6. XI, 714.
9, 15. XII, 962.
*10, 34-43. XII, 490. ff.
- 13, 26-39. XII, 496. ff. 498. ff.
13, 38. 39. XII, 1120. f.
17, 28. XII, 643. f.
17, 30. 31. XI, 712.
20, 28. XII, 650. f.
Romans.
1, 1. XI, 2197.
1, 2. XII, 6.
1, 4. XII, 61.
1, 16. XI, 16. XII, 1842.
1, 17. XI, 15. XII, 5. 1024.
2, 5. XI, 1448.
2, 7. XII, 144.
2, 8. XI, 279.
3, 4. XI, 33.
3, 20. XI, 2162.
3, 23. XII, 293.
3, 25. XII, 148.
3, 26, XI, 15.
4, 8. XII, 262. f.
4, 15. XI, 738. 1792. 2162.
XII, 1831. f.
4, 25. XI, 581. 624. ff. XII, 148.
*5, 1-5. XII, 1546. ff.
5, 3. XII, 1742. f.
*5, 10. XII, 1554. ff.
5, 14. XI, 1449. 1467.
5, 17. 18. XII, 850.
5, 18. XI, 186. 510.
5, 20. XII, 257. f.
*6, 3-11. XII, 758. ff.
6, 13. XII, 10.
6, 14. XII, 774.
6, 15. XII, 232.
6, 16. XII, 775. f.
*6, 19-23. XII, 772. ff.
7, 9. XI, 715.
7, 14. XII, 1032.
7, 15. XII, 770.
8, 3. XI, 1191. f. 2237. f.
8, 10. XII, 1405.
8, 11. XII, 514. f.
*8, 12-17. XII, 784. ff.
8, 13. XII, 317.
8, 15. XII, 232.
- 8, 18-23. XII, 714. ff. 726. ff.
8, 20. 21. XII, 980.
8, 24. xii, 137. *8, 31-34. xii, 1558. ff.
8, 32. XI, 1098. f.
8, 35. XII, 1867.
9, 1. st. XI, 1522.
10, 4. XII, 258. f.
10, 9. 10. XI, 419.
10, 10. XII, 1842.
10, 15, XII, 1797. f.
10, 17. XI, 1W9. f.
10, 18. XI, 950. f.
10, 19. XI, 1978.
*11, 33-36. XII, 628. ff.
12, 1. XI, 273.
*12, 1-6. XII, 314. ff.
*12, 3-16. XII, 1168. ff.
12, 7. XI, 914. 1413. 1429.
*12, 7-16. XII, 326. ff.
12, 8. XI, 1622. f. 1635. f.
*12, 17-21. XII, 356. ff. 360. f.
12, 20. XII, 95.
*13, 8-10. XII, 360. ff.
*13, 11-14. XII, 1. ff. 1064. ff.
13, 12. XI, 39. [1640. ff.
14, 1. XII, 37.
14, 5. XII, 1617.
14, 23. XI, 937.
15, 1. 2. 3. XII, 1078.
*15, 4-13. XII, 18. ff. 1074. ff.
15, 13. XII, 1111.
16, 17. 18. XI, 1118.
1 Corinthians.
*1, 4-9. XII, 898. ff.
1, 23. XI, 1969.
1, 23, XII, 1736. f.
2^2. XI, 685.
2, 4. XI, 2135.
2, 10. 16. XI, 2085.
2, 11. XII, 629. f.
*3, 4-13. XII, 1542. ff.
*4, 1-5. XII, 52. ff. 1086. ff.
4, 20. XI, 149. 2406.
*5, 6-8. XII, 476. ff.
7, 18. XII, 277.
7, 29. 30. 31. XII, 573. f.
7, 38. XII, 77. f.
9, 9. 10. XII, 31. f.
9, 20. XI, 266. f. 9, 20. 21. 22. XII, 85. f.
*9, 24-10, 5. XII, 396. ff.
10, 1-5. XII, 799. ff.
*10, 6-13. XII, 796. ff.
10, 9. XII, 649. f.
10, 11. XII, 1459.
10, 13. XII, 1622.
10, 16. 17. XI, 616. ff.
10, 33. XI, 2038. f. XII, 30.
11, 19. XI, 1406. 1423.
11, 23.ff. XI. 592. ff.
*11, 23-34. XII, 1342. ff.
*12, 1-11. XII, 812. ff.
12, 26. XII, 742.
*13. XII, 422. ff.
13, 5. 6. 7. XII, 608. f.
13, 7. XI, 364.
14, 29. 30. XI, 1399.
2110 Saying Register. 2111
*15, 1-10. XII, 834. f.
15, 13. ff. XII, 2050. f.
15, 14. 17. XI, 948. f.
15, 16. XII, 2038. f. 2048. f.
*15, 20-28. XII, 578. f.
*15, 35-50. XII, 578. ff.
I5, 42.ff. XII, 2098. f.
15, 51. XII, 2065.
15, 51. 52. 53. XII, 2063.
*15, 51-57. XII, 592. f.
15, 55. XI, 626. f.
15, 55. XII, 1364.
15, 55. 56. XI, 1982. ff.
15, 56. XI, 739. XII, 1832.
2 Corinthians.
1, 12. XII, 73. f.
3, 1-3. XII, 837. f.
*3, 4-11. XII, 834. ff.
3, 6. XI, 83.
3, 8. XI, 1768.
3, 18. XI, 694.
6, 1. 2. XII, 928.
*6, 1-10. XII, 436. ff.
11, 2. XII, 2021, 2029.
*11, 19-12, 9. XII, 408. ff.
Galatians.
1,1. XI, 1911. ff.
1.8.9. XII, 271.
2.20. XI, 2199.
2.21. XI, 394. 952.
3,13. XII, 236. f. *3,15-22. XII, 858. ff. *3,23-29. XII, 246. ff.
3.24. XI, 2165.
*4,1-7. XII, 204. ff.
4.2. XI, 35.
4, 4. XII, 632.
4.4.5. XI, 2161.
4.9. XII, 137.
*4.21-31. XII, 460. f.
5.9. XII, 479. f.
*5,16-24. XII, 864. ff.
5,19.20.21. XII, 600...
5:22. xii, 388. *5:25-6:10. xii, 866. f.
6, 1. 2. . XII, 27. f. 1077. f.
6.2. XII, 1840.
6.10. XII, 929.
6.14. XI, 1604. 2286. f.
6.17. XII, 718.
Ephesians.
2,4-6. xi, 2234. 3,13-21. xii, 868. ff. *4,1-6. XII, 888. ff. *4,22-28. XII, 910. ff. *5,1-9. XII, 450. ff.
5.14. XII, 289. *5.15-21. XII, 924. ff.
5.16. XI, 1448.
5.22. XI, 1753. *5.22-33. XII, 2018. ff.
5,25,26,27. XI, 1754.
*6, 10-17. XII, 934. f. 1626. ff.
6.16. XII, 705.
Philippians.
*1, 3-11. XII, 936. ff.
2, 5. ff. XI, 1093.
*2, 5-11. XII, 466. ff.
2, 6. XII, 1770. ff.
2, 6. 7. 8. XII, 1307. f.
2, 7. XI, 283.
3, 5. ff. XI, 647.
3, 12. XII, 137.
- 3, 17-21. XII, 948. ff. 1632. ff.
3, 20. XII, 572.
*4, 4-7. XII, 80. ff. 1096. ff.
Colossians.
*1, 3-14. XII, 962.
1, 6. XI, 523.
1, 15 XI, 2044. XII, 647. f.
1, 23. XII, 102.
1, 24. XII, 1329. f.
2, 8. XI, 303.
3, 1-3. XI, 2233. f.
*3, 1-7. XII, 512. ff.
3, 3. XII, 1594. ff.
*3, 12-17. XII, 380. ff.
1 Thessalonians.
1, 2. 3. XI, 1611. f.
2, 15. 16. XI, 1452. f.
*4, 1-7. XII, 446. ff.
4, 3. XII, 2020.
*4, 13-18. XII, 982. f. 2032. ff.
- ff. 2052. ff. 2060. ff.
- ff. 2086. ff.
5, 2. 3. XI, 49. f.
5, 4-10. XII, 1065. f.
2 Thessalonians.
*1, 3-10. XII, 982. ff.
2, 3. 4. XI, 1877. f.
2, 7. 8. XII, 1296. ff.
2, 10, 11. XI, 1589.
1 Timothy.
1, 8. 9. XII, 252.
1, 9. XII, 232.
1, 16. XII, 1153. f.
3, 1. XI, 2425.
3, 16. XII, 60. f.
5, 9. 10. XI, 2366.
6, 6-10. XI, 1305. f. 1389.
6, 10. XI, 1447.
6, 20. 21. XI, 303.
2 Timothy.
1, 11. XII, 306.
2, 8. XI, 2013.
3, 1-9. XI, 351. ff.
3, 5. XI, 380. XII, 1726.
Titum.
1, 9. XII, 1569.
1, 13. XII, 1461.
2, 2. XII, 1461.
2, 11. XII, 6. 292.
2, 11. 12. 13. XII, 2.
*2, 11-15. XII, 100. ff.
3, 1-4. XII, 128.
*3, 4-8. XII, 126. ff.
3, 10. XII, 1249. f.
3, 10. 11. XII, 1462.
1 Petri.
1, 2. XII, 539. f.
1, 11. XI, 677. f.
2, 5. XI, 273.
2, 9. XII, 1454.
*2, 11-20. XII, 564. ff.
2, 13. XII, 588.
*2, 20-25. XII, 542. ff.
*3, 8-15. XII, 736. ff.
3, 9. 15. XI, 2075. ff.
4, 8. XI, 24.
*4, 8-11. XII, 594. ff.
4, 11. XII, 443.
4, 17. XI, 882. f.
4, 18. XI, 272.
*5, 5-11. XII, 676. ff.
2 Petri.
1, 4. XII, 144.
1, 10. XI, 24. 599. 1145.
1, 10. XII, 886. 1834.
1, 10. 11. XI, 1278.
1, 16. XII, 698.
2, 1. XI, 425. XII, 1465. f.
2, 10. XII, 67. f.
2, 20, 21, XI, 1799.
3, 10. 13. XII, 732.
3, 18. XII, 1242. 1244.
1 John.
2, 13. XI, 493.
3, 2. XII, 730. f.
*3, 13-18. XII, 660. ff.
*4, 1-3. XII, 1536. ff.
4, 1. ff. XI, 1413. ff. 1429. ff.
*4, 16-21. XII, 660. f.
4, 18, XII, 1700. f. 1705.
*5, 4-12. XII, 524. ff.
Hebrews.
*1, 1-12. XII, 150. ff.
1, 3. XI, 159. 2044. f.
1, 3. 4. XI, 678.
2, 15. XII, 251.
*8, 3. 4. XII, 1550. ff.
*9, 11-15. XII, 462. ff.
9, 27. XII, 2055. f. 2066.
10, 31. XII, 685.
11, 1. XI, 1577. XII, 1618.
12, 24. XI, 1083.
13, 3. XII, 742.
*13, 4. XII, 1984. ff. 2000. ff.
13, 8. XII, 5.
Jacobi.
1, 6. 7. XI, 928.
*1, 16-21. XII, 580. ff.
1, 20. XII, 751.
2, 17. XI, 1461.
2, 26. XI, 1583. ff.
Disclosure.
13, 1. ff. XII, 1296.
17, 2. 4. XII, 699.
17, 4. XII, 95.
III.
Subject Index.
to
eleventh and twelfth volumes of Luther's Sämmtliche Schriften.
Abba. A light, childlike word, is called: Dear Father XII, 793.
Abel. God asked more of him in death than in life XII, 2089. f.; means: nothing, vain XII, 664.1230. - S. Cain.
Holy Communion. I. The Sacrament of the Altar. I. Essence. Is a work of God XI, 611. who feeds us in it XII, 1241.; it is the highest reviling of the A. if one thinks the reception of it a good work XI, 611.; the pope makes a sacrifice of it, XII, 1256.- That Christ's body is to be found in the A. makes his almighty word XII, 1479.; the presence of the body and blood is not difficult to believe, if one believes Christ's resurrection XI, 609. f.; how to meet gushers who deny this presence XII, 1176. - Under both guises it is to be received XI, 590. ff., this is a confession of faith XI, 591. f.; how the papists defend the One Form XI, 592. ff. and seek to confirm it by the Feast of Corpus Christi XI, 1216.; they abuse the A. to make a distinction between priests and laity XI, 1216. ff.
- purpose, benefit and fruit. The A. has its power from God XII, > 1415; it is to serve as a consolation of consciences and as a bond > that unites Christians XI, 1217, and to strengthen faith XI, 653. f.; > it is to change us and make other people XI, 601. f.; it wants to make > us pure, we are not to be pure before XII, 1358. f.. In the A. Christ > gives himself to us with all that he has XI, 596. f.; the power of the > A. is a communion of all evil and all good in and with Christ XII, > 1111.; one is to seek forgiveness of sins in the A. XI, 614.; the A. > gives forgiveness of sin and conquest of death XI, 594. It brings not > bodily but spiritual fruit XII, 1357 f.; what is said of the fruit in > the papacy XII, 1357 f.; it makes us one with Christ and one with the > faithful XI, 616, what it means to be one with Christ XI, 616 ff, as > one is silent in the papacy about this fruit XI, 617. f., what it > further means, one with the faithful and eating and drinking one > another XI, 618. f.; for the sake of these fruits it is an unspeakably > great thing about the A. XI, 619.; after receiving the A. exercise > your faith XI, 595., love XI, 596. 598. f., let your neighbor eat and > wave XI, 596. f.; by your behavior toward your neighbor you know > whether you have received the A. fruitfully XI, 599. 601. ff; where it > does not bear fruit, you must fear that it will do harm XI, 602.
3.Meaning. The elements, bread and wine, mean faith and love XI, 600. f.
- custom of the A.'s. The A. does not work ex opere operato XI, 576; one can use it to great harm XI, 2250; the mere external enjoyment is not enough XI, 2252 ff; what the right custom consists of XI, 619 f; XII, 1354 ff; one does not enjoy the A. on one's own worthiness, nor does one merely say: Lord, I am not worth etc., but consider the words of institution and take comfort in them XII, 1356. f.; receive the Eucharist in faith XII, 1346., remembering the passion of Christ XII, 1351. ff.; receive the Eucharist in the faith of the church or of an individual Christian XII, 1350. f.; with what thoughts the despondent should go to the Eucharist XI, 653. f. 660.; the worthy enjoyment is hindered by disagreement XII, 1343. f..
5 Worthiness and unworthiness. How and why to make an examination XII, 1347. ff; see if one has the true faith of the A., otherwise stay away from it XI, 615. The instruction to prepare oneself worthily is necessary XII, 1342. f; wherein, according to the Pope's teaching, right worthiness consists XII, 1358. f; only the faithful are skillful XI, 650.It is only beneficial to those who receive it by faith in the words of institution XII, 1358; he who is best qualified for it is the worst qualified, and vice versa XII, 1345; it is intended to make us pure, not to make us pure first XII, 1358 f.; it is for those who recognize their sin XI, 594 ff, who are despondent and weak in faith XI, 595. 652. f. 654. f. 659. ff.; it is better to be stupid than defiant XI, 654.; only those who hunger and thirst go there XII, 1344. f. 1354. ff. 1359. ff.; the impenitent eat and drink their way to judgment XII, 1346., to' those who do not feel their need, it is a poison XI, 595. f.; it is not for the unbelieving and gross sinners XI, 652., or for those who lie in an evil purpose XII, 1354.; he is unskilful who relies on his confession XII, 1345. f. Preparation by our own strength is wrong XI, 650; God must prepare us by faith, which we often do not feel XI, 650. f.; wherein right preparation consists XII, 1343. ff., consists in faith XII, 1346. f.; how to prepare right hunger and thirst for the A. XII, 1355. f.; how to pray for right faith and worthiness XII, 1347.
- to whom the A. is to be given XI, 610. ff; not to young children XI, 2257.; the A. is not to be thrown into the heap, as the gospel is, but those who desire it are first to be tested for their faith XI, 615.,
2114Waste Subject register. Alexander III 2115
How this should be done XI, 611. 614. f.; it is not enough that they > believe it to be Christ's body and blood, and that they desire the A. > XI, 609. f. 612. ff., although the A. was given to such in the papacy > XI, 609. 614. > > 7. enjoyment of the A. It is harmful to stay away from a. XI, 655. > f.; diligent use promotes XI, 656. 658.; one should run and jump for > joy XII, 1242. and again and again fetch in a. what we lack XI, 597. > 599. f. 614.That one does not do this comes from the old Adam XII, > 1242, and Satan, who makes us sluggish XI, 650, who also wants us to > wait until we have perfect faith XI, 650, f.; one should not be > deterred by his unworthiness XII, 1349, f.. Let no one be forced to A. > XI, 583. f.; XII, 1355. f., nor that he take it for a certain time XI, > 583. f.; of receiving the A. in obedience to the church XII, 1350. f.; > one should not receive it out of obedience to the church or out of > habit XII, 1354. f.; many receive it only out of such obedience XII, > 1361. How one should provoke the despondent to the A. with words XI, > 655. ff, with examples XI, 657. f., with reminders of the harm if they > stay away XI, 659. f., with demonstrations of the power of the word > XI, 659. ff. > > 8. public celebration of the A., ceremonies. How often and how the A. > should be celebrated XI, 413; the words of institution should not be > spoken secretly, as well as in German XII, 1356. f.; meaning of the > papal ceremony of raising the sacrament under the ringing of bells > XII, 1357. > > Cf. food, means of grace, mass, sacraments. > > II. the spiritual A. is Christ XI, 1142. ff; characteristic that one > also belongs to it XI, 1145.
Apostasy. Takes place when those who have raised the pure doctrine are gone XII, 437. f. - Many do not persevere in faith XI, 517. ff; through the apostasy it becomes worse with man than before XI, 557.; XII, 1824. f.; also the apostasy can be forgiven XI, 720.
Idolatry. Is actually unbelief and denial of God XI, 1872. f., fornication XII, 1171.; wants to earn grace, boasts of the freedom of God's people XII, 804., adorns itself with God's word XII, 803.; comes from painting God wrong XII, 1193., follows reason XII, 640. 803. 1171. f., wants to follow the examples of the saints XI, 224.; God is no more hostile to sin than to idolatry XI, 1872. f.; how the prophets broke up with idolatry XII, 1171.f.. - S. Idolatry.
Indulgence. Neither commanded by God nor man XI, 2307; is a permission to sin XII, 1768. f.; brought bodily and spiritual harm XI, 2306; makes impudent sinners XII, 1768. f.; to whom indulgences should be given XII, 1769.
Abraham. 1. The name means: father of the multitude XII, 307.
2 The patriarch. What knowledge he had of Christ XI, 573; saw > Christ's day in faith XI, 573; was not justified by circumcision XI, > 289; how his faith struggled with reason in the command to sacrifice > Isaac XI, 1155., how he proved his love by obeying this command XI, > 1683. f.; how he taught his children XI, 2104. f.; how one interprets > his example similar or dissimilar to faith XI, 914.- S. Believers 2. > > 3. children or A.'s seed. There are those who are only bodily A.'s > seed XII, 284., who are bodily and spiritual XII, 284. f., who are > only spiritual XII, 285.; the spiritual seed is the right one XII, > 285. f., these are the believing Christians XI, 2424.; XII, 283. ff.
Abram. Means: father of the height XII, 308.
Absolution. 1. in general. A. means absolution from sins XI, 722; also occurs in the sermon and sacraments XI, 722.
- the office of the keys. The ministry is a great treasure XI, 768; > a sermon of forgiveness of sin XI, 721; how it differs from the public > preaching of the gospel XI, 721; what a glorious power the power to > absolve is XI, 1723. This power is universally given among men XII, > 1921; every Christian has it XI, 761. f. 1722. f.; XII, 1952; but it > is to be exercised in a fine and orderly manner XII, 1835. f.; whether > a man can forgive sin because this is God's alone XI, 758. f.; the > power to absolve is based on Christ's command XI, 758. f.. f.; > whether a man can forgive sin, because this is God's alone XI, 758. > f.; the power to absolve is based on Christ's command XI, 764. f.; > the A. is by God's command XII, 1415.; why God has given this power > to men XI, 760.; through men God Himself absolves XI, 621. 761.; XII, > 616. 1241. 1888., Christ XI, 764.; what consolation lies in this power > XI, 760. f. The A. shall always go XI, 1722. f. From which sins one is > absolved XI, 694; the ordination is valid whether the one who receives > it is worthy or not XII, 1888; whether one is absolved does not depend > on the one who absolves, but on the one who is absolved XII, 1835. In > distress, one should seek forgiveness from a pastor or a good friend > XI, 762; one should believe in forgiveness XI, 621, 1723; XII, 1417, > 1952; one should accept it as Christ's forgiveness XI, 765, f., not > to doubt the certainty of forgiveness XI, 761. ff. Whoever could > believe that God Himself absolves through men could not leave the > priest untouched XII, 1241. ff, But the old Adam prevents this XII, > 1242. How the ordinance must read, if it is to be right and strong XI, > 759; how one should absolve XI, 765; formula of absolution XI, 765; > Xii, 1417. To whom the ordinance was pronounced in the papacy XI, 768; > the ordinance was pronounced there on the merit of the monks and the > saints XI, 758; ff, But this is not valid XI, 758. f.; as the A. of > the barefooted was XI, 759.; from the false doctrine of the A. comes > the wealth of the Roman church XI, 769. - S. confession, key power, > forgiveness.
Aßt comes from Abba XII, 242.
Achfa means: ornament, jewelry of the shoes XII, 196; image of the believing soul XII, 196.
Pay attention. Often means in Paul: to be most certain XII, 472.
Adam. 1. Adam. How he was comforted by the promise of the female seed XII, 1326. f. - S. Christ 9.
- a. and Eve. What heartache they had over their fall XII, 710; > believed in the woman's seed XI, 261, in the Savior, the Son of God > XII; 1205. f.; what false hopes they placed in Cain XII, 664. f.
Aftertalk. Worse than useless gossip XII, 456.'
Agatha, St. Went merrily to the dungeon XII, 1243.
Agnes, St. Went to death as to dance 14 years old
XII, 1381. 1845.
Alchemists. Turn copper into gold XI, 297.
Alexander III, Pope. Treated the Emperor Frederick
Barbarossa hoffährng XII, 664. f.
2116Aliquots Subject register. Challenges2117
Aliquots. What A. are XI, 269. f.
Allegories. Clumsily called figures XII, 1459.; as they are called in Scripture XII, 1459. Three kinds of A. XII, 1456.f.. Requirements: everything should be allegorical XII, 1449.; the figure must be bodily, the interpretation spiritual sem XII, 1456.; must be based on Scripture XII, 1448. 1456. ff.; one must first have the fulfillment of the figure XII, 1448. f. 1455. Harm and benefit: those who drive their light into Scripture and play with figures become fools XII, 1447. f.; figuriren followed by wild, desolate studiren and preaching XII, 1448. f.; prove nothing XI, 143. 153. 261.; XII, 1445. ff. 1456. ff, adorn only XI, 143. f.; the A. contained in Scripture are articles of faith XII, 1456. f.. Examples of A.: from Scripture XII, 1456. f.; Luther's: of the blind man on the road XI, 531. ff.; of the fact that Christ's skirt was not cut XII, 1522. f., that Christ's leg was not broken XII, 1526. f., Christ's showing hands and side to disciples XI, 743; Christ and John XII, 1031; the rock from which water flowed XII, 403; Jericho XI, 2419; Moses and Joshua XII, 252; Noah and his sons XII, 1709; Peter's denial XI, 425; Peter and John XI, 2082; ff, golden censer XII, 94. ff. 1106. f., Sabbath on which Christ lay in the grave XI, 630. f., the brazen serpent XI, II6I. f., the women in six weeks' gestation and their purification XI, 2153. f., the aged Simeon XI, 237. f.; on: Gen. 1, 4. XI, 262. f., Gen. 22, 13. XII, 406. f., 2 Mos. 15, 22-25. XI, 2244. 2247. f., 2 Mos. 16, 18. XII, 275. f., 3 Mos. 11, 3. XI, 314., 4 Mos. 33. XI, 2347. f. 2372. f., 5 Mos. 14, 6. XI, 314., Judg. 1, 13. 15. XII, 196., Richt. 14, 14. XII, 1718. ff., 1 Sam. 1, 1. 2. XI, 2201., 1 Sam. 5. 6. XI, 255., 2 Sam. 18, 9. XII, 255., 1 Kings 18, 33. ff., XII, 1057.; Matt. 2, 1-12. XI, 340. ff.; XII, 1806. f., Matth. 4, 18-22. XI, 1919. ff.; XII, 1778. ff., Matth. 8, 23-27. XI, 502. ff.; XII, 1814. ff., Matth. 9, 18-26. XI, 1834. ff., Matth. 20, 1-16. XI, 512. ff., Matth. 21, 1-9. XI, 27. ff.; XII, 992. ff., Matth. 22, 1-14. XI, 1738. ff., Marc. 7, 31-37. XI, 1523. ff., Luc. 1, 26-38. XI, 2196., Luc. 1, 39-56. XI, 2321., Luc. 2, 1-14. XI, 126. ff., Luc. 2, 12. XI, 2034. f., Luc. 2, 15-20. XI, 152 .f., Luc. 2, 22-32. XI, 2153. ff., Luc. 2, 33. XI, 237. 239., Luc. 2, 36. ff. XI, 259., Luc. 5, 1-11. XI, 1333. f., Luc. 7, 11-17. XI, 1654. .ff., Luc. 10, 30-37. XI, 1544. ff. 1566. ff.; XII, 1143. 1169. f., Luc. 11, 14-28. XI, 538. ff., Luc. 17, 11-19. XII, 1456. ff. 1469., Luc. 18, 31-43. XI, 531. ff., Luc. 19, 1-10. XI, 2419. ff., Luc. 21, 25-36. XI, 70. ff., Luc. 24, 39. XI, 687. f., Jn. 1, 19-28. XI, 113. ff.; XII, 1053. ff., Jn. 2, 1-11. XI, 473. ff., Joh. 6, 1-15. XI, 563. ff., Joh. 9. XII, 1302. ff., Joh. 19, 23. 24. XI, 133. f., Joh. 20, 19-31. XI, 725. f., Jn. 21, 19-24. XI, 228. ff. 2082. ff.; of the papists: of Aaron XII, 1457., Melchizedek XII, 1446., Sun and Moon XII, 1456., on Luc. 17, II-19. XII, 1444. ff.; others: of Adam and Eve, the serpent in Paradise XII, 843., the three dead whom Christ raised XII, 1316. f.
Omnipotence of God. Shines forth from the miraculous works XI, 1652; comforting in distress and death XI, 1652. f.
Alms. One gives alms, but in such a way that it is done properly XII, 1841; Giving alms does not save XI, 1391.
Ambrose. Wrote himself: a servant of Jesus Christ XII, 824. Says: Because I find daily, I must
Opinions on the sacrament daily XII, 1350: John the Baptist XI, 72, > his question to Christ through his disciples XU, 1016, Lindigkeit XII, > 1102, St. Paul XI, 1573.
America. Discovery A.s mentioned XII, 102.
Office. 1. in general. What an office is XII, 828; every office is so that it does not suffer injustice XI, 1293; God does not give it for preservation, but so that it may be administered faithfully XII, 690. f.; do not abuse it for your own sake XI, 1359. f.; it brings harm where there is no fear of God XII, 680. f.; and it is not to be abused.One should not abuse it to avenge oneself XI, 1359. f.; A. brings harm where there is no fear of God XII, 680. f.; the royal and priestly A. is good, but is abused XI, 330. - S. Profession, Estates.
- "Office" in Scripture often means the office of deacon, care of > the poor XII, 336. - S. Gifts 2, Church Offices.
Worship. To worship means in Scripture as much as to humble oneself, to bow down XI, 2113. ff.; different kinds of worship in the A. T. XI, 307. 2110. f., the external worship XI, 2112., the internal or spiritual worship XI, 2112. f., Both types can be connected XI, 2113; how kings were worshipped XI, 336. About the papal division into latria, dulia, hyperdulia XI, 2114.
cannot rightly worship the true God without the Word XII, 1202 ff., > without knowledge of the Son XII, 1203 f.; the existence of God is no > longer bound to an external place XI, 2113.
Andrew, the apostle. A good, simple man XI, 855, is said to have had a special inclination to the cross XII, 1778; twice called by Christ XI, 1909. f.; the legend evaluates XI, 1908; XII, 1778. f.
Challenges. I. The nature and kind of temptations cannot fail to exist XI, 251. 431. f., are various XI, 1598. f.; XII, 705. f., are found in all states XII, 1627. f., in sorrow and joy XI, 705.; Satan incessantly tempts us XI, 595., in ever different ways XI, 560. f.. The devil challenges nothing so hard as faith XI, 143; he does this incessantly XI, 1772. f. 1776. ff.; XII, 695. f.; what he cannot accomplish by the greatness of the A., he attempts by the length of it XII, 977. f.; in doing so, he seeks to put the word out of our sight or otherwise hinder its effects XII, 1953. There are gross and subtle A. XII, 1273. f.; as we are attacked by the black devil XII, 1280. ff, the white one XII, 1283. ff., the divine, majestic one XII, 1290. ff.; Satan attacks us sometimes from this side, sometimes from that XII, 1274. ff., with misfortunes, fortunes, spiritual wiles XI, 544. with fortunes and good days XI, 542. f.; as a false Christ he attacks souls with false consolations and false terrors XI, 697. ff., coming first with consolations, then with terrors XI, 697. ff, makes the sins now all too small, now all too great XI, 1515.; if he cannot plunge us into despair, he tempts us with presumption XI, 540. nature of the A. of an evil conscience XII, 1396. f. We are challenged about the greatness of grace and our unworthiness XI, 705. 2192. f., about sins committed XII, 624., especially also in death XII, 2082. f., about whether God has not rejected us XI, 432. 447. f. A. of vain honor are more severe than those of repugnance XII, 426.; the most severe A. are the spiritual XI, 543.; A. with false doctrine are more dangerous than with want and persecution XII, 1285. f.; the most severe A. is when Satan leads the Scriptures falsely XII, 1277.; that is a hard puff, if
2118 Challenges Subject index. Antichrist2119
God hides his grace XI, 546. f., it is harder when even the intercession of others does not help XI, 547. f., the highest is when one feels rejected by God XI, 433. f. 448. ff. 1599.; XII, 1868. f.; the high spiritual gifts the common people do not understand, cannot bear them XII, 707. f.; examples of high spiritual gifts XII, 707. ff. Those who have special gifts are affected by high spiritual gifts XII, 707; Satan attacks spouses with discord XII, 1991. ff. 2006. ff, Overwrought with each other and lust for others XII, 1994. ff. 2009. ff.; everyone is challenged, be it in life or in death, it is better in life XI, 994.; Satan does not challenge the ungodly because of their sins, he already has them XII, 2084. It is like in children's troubles in A. XII, 1398. f.; Fear worships XII, 1398. ff. F.; fear worships marrow and bone XI, 846; the high spirits consume the strength of the body XI, 58; there is no consolation at all XI, 848, 1047, f., 1049; one cannot understand the word XI, 847; in the spirits we do not understand how God means it, but afterward XI, 1040 - see desertion.
- the originator of the A. Is the devil, see above 1. God sends them out of abundant grace XI, 433. 450.
The devil knows how to choose his time wisely XII, 1215. ff., also to make it seem as if one does no wrong by following him XII, 1274. f.; he seeks our eternal ruin XII, 708. f.; one can lose faith and blessedness in a. XI, 994. f.; strong spirits belong to it when the conscience doubts whether God has rejected one XI, 432. 447. f.; God alone can help XI, 848.; true Christians need strengthening by the word in A. XII, 712. f.
- consolation in A. Scripture alone offers it XI, 441; Christ does not leave us XI, 849.
5 Struggle in A. and victory. How faith fights and conquers is taught by the example of Mary XI, 469 ff. and the Canaanite woman XI, 546 ff.; one resists the devil confidently through faith and prayer XII, 705. f.; after. Mourning is followed by joy XI, 838. f.
- right conduct before and in the a. We must expect a. XII, 1397; be prepared for it XI, 432, 448; seek to stand in constant spiritual joy XII, 1948. to right conduct in the a. XII, 1933, f.; one should not be carnally sure and defiant in it XII, 711; of right conduct in gross and subtle actions XII, 1273, f.; Mary's example teaches us the same XI, 469, ff. Keep God quiet XI, 838. f.; be patient and long-suffering with joy XII, 977. f.. Do not despair XI, 849, cling to God alone XII, 1398, f., hold fast to faith XI, 1599, f., 1661, f., judge and do not according to appearances and feelings, but according to faith XI, 500, f.. Reject Satan's a. in the Scriptures XI, 143; distinguish between the true and false Christ, Christ and the devil XI, 700. ff; turn from feeling and one's own thoughts to the word XI, 548. ff. 863. 1048. f. 1081. f.; XII, 975. f.; take comfort from the Scriptures XI, 434. ff. 441.; keep only to the Word XI 454. f.; XII, 870. 1281. f., which, however, is difficult XI, 547. ff.; to the Gospel XII, 533. f. 1321. 1950. ff.; to take comfort in Christ, the God-man XII, 1486. ff.; to think of Christ's suffering XI, 581. ff.; to take comfort in His resurrection XII, 1588.; to think of the examples of divine mercy XI, 1651. f.; to take comfort in this: With God there is no thing
One is comforted by his baptism XII, 1951. f. One thinks of the divine > benefits XII, 978. and that it is only a small thing XI, 846. ff. 859. > ff. 863. One consoles oneself with the example of Christ XII, 1367., > of his disciples XII, 1396. ff. and others XI, 433. 448. f. 451. f.; > XII, 707. ff., with the example of a woman in childbirth XII, 1398. f. > One cries out to God XI, 434, sighs for faith XII, 1560. behavior in > individual cases: If one feels helpless, one holds to Christ's > promise that he will not forsake us XI, 1049; in anguish of > conscience, one takes refuge not in one's own works, but in Christ > XII, 1838. f.; in a. about how one is with God, one considers > evangelical consolations XI, 1109. f.; one thinks that God's grace is > lost XI, 434. f.; one thinks that God's grace is lost XI, 1560.If one > thinks that he has lost God's grace, he consoles himself with the > fact that God is only tempting us XII, 1869; in the matter of God's > wrath, he holds faithfully to the word of Christ XII, 533; if he feels > in his conscience the judgment that God reproaches us sinners, he > agrees with the judgment and holds to the word XI, 549; in the matter > of sin, he appeals to freedom from the law XI, 1248. f. 1253. f., In > A. for sin and unworthiness, take comfort in brotherhood with Christ > XI, 640. ff.; in A. for unworthiness, close your eyes and hold to the > word XI, 2193.; in A. for want of piety comfort thyself not with thy > works, but with Christ's XI, 1264. f.; in terrors of conscience and > death comfort thyself with Christ's death and resurrection XI, 979. > f.; XII, 2082. ff. Husbands and wives should realize that their status > is ordered by God, if Satan causes discord between them XII, 1991. ff. > 2006. ff. and if they get tired of their spouse and lust for others > XII, 1994. ff. 2009. ff. > > 7. purpose and benefit of the A. They are to teach, to discern sin > and hold to the Word XI, 455., to find and keep Christ XI, 452.; to > make us valiant, to keep us in fear XI, 1781. f., keep us from > presumption XI, 433. 450. f. They are salutary XII, 1814. ff., A. from > sins are salutary XII, 1900. f., exercise and strengthen faith XI, > 433. 1764. ff., awaken desire for the knowledge of God's gracious > will XII, 968. ff.; drive to prayer! XI, 922. awakening the calling of > the Holy Spirit in our hearts XII, 241. working patience XII, 1550. > hope and experience XII, 1550. f.; making confident and joyful to > endure new trials XI, 335. 1604. f. > > 8. treatment of the challenged. They are difficult to comfort XI, > 847, 1057, f.; how to comfort and provoke to communion those who are > challenged about their sin and unworthiness XI, 655, ff. > > Cf. cross, food care, sadness, temptation.
Face. God's A. is knowledge of God in faith XI, 264; God's A. means wrathful appearance, God's eyes friendly XII, 754.
Anna, St. Scripture tells nothing about her XI, 2349**.** f.
Anthropomorphism. A comforting way of speaking of God as of a human being XI, 211; frequent in Scripture XI, 211.
Antichrist. Is called anti-Christ XI, 28. 184. is who like the pope uses the key power outside the sins XII, 1688. ff; is the pope XI, 184. 197. 389.; XII, 1541. 1638. he is the right A. XII,
2120Antinomer Subject index. Aristotle2121
262, sits in the temple of God XI, 1876. ff, rises above all that is > called God XI, 1878., in his statutes of men the voice of the A. is > revealed XI, 1127., at the time of the A. all heresies should gather > in One basic soup XI, 197.; XII, 1290. 1296.; how the pope as A. > devastates the church XII, 1290. ff.; from him only Christ can save > XII, 1296. 1302. f., Christ kills him already now through the gospel > XII, 1296. ff., on the last day we will even be redeemed by him XII, > 1298. f.; God will exterminate the A. XI, 1879. - S. Endchrist.
Antinomer. Reversed the two pieces: Revelation of wrath and grace XI, 328. 1330.; said to teach repentance per violationem filii XI, 1328.
Anthony, St. A particularly holy man XII, 1947. f.; history of A. and the Alexandrian tanner XII, 76. 1576.; resisted monasticism XI, 1882.; comforted the martyrs XI, 1941.; recognizable by his joyful figure XII, 1955.; his rule concerning spiritual joy XII, 1948.ff.; says: one should undertake nothing except the Scriptures XI, 271. f. - S. Order.
Dress. Christians put on a double garment: Faith and love XII, 380. f. - Christum a. happens by faith and following in love XII, 13. ff; bites not first, following Christo, but appropriating Christum and all his righteousness XII, 266.This is done by faith XI, 1761; XII, 266; then comes discipleship in love XII, 267; to follow Christ is to be conformed to his image XII, 1070; why we should follow Christ by discipleship in love XII, 16.
Apollinaris denied Christ's human soul XI, 196. Apollo. Highly intelligent, wrote the Letter to the Hebrews XII, 1542.
Apostle. 1. the name is an official name, not a name of dignity and glory XI, 1912; "apostle" a shameful, yet high, honest name XI, 1912; what messengers are A. XI, 1908; an A. is only he who has heard God's word and brings XI, 1912. f.
- different classes of A. Of four kinds of A., including the false > XI, 1914. f. False A. are those who come from themselves XI, 1915, > malefactors, thieves and murderers XI, 1915; shun them XI, 1916. f. > > 3 The apostles of the Lord. According to their person: in them > everything was simple and small XII, 1735; they were first deeply > drowned in bodily hopes of the kingdom of the Messiah XI, 909, 1054; > XII, 504, 1412, 1420, f.; at times they were grossly foolish XI, > 2208.Their condition when they fled from Christ warmly XII, 1396; > wherein their unbelief consisted concerning the resurrection of Christ > XI, 946; what led them to their unbelief and obstinacy XI, 960; their > weaknesses and fall should be a comfort to us XI, 775. As long as > Christ was with them, they did not pray in the name of Jesus XI, 923. > Their calling and ministry: why Christ called such simple-minded and > bad people XI, 1909. 1917. f.; just for this reason Christianity > spread so widely XII, 1735.Christ did not make this calling without > the counsel and will of his heavenly Father XI, 1910; A. became none > by choice of men XI, 1913; their calling is pictured in Jeremiah XII, > 1567; whence it came that they so easily forsook all and followed > Christ XI, 1918. f. By Christ they are set up as teachers of the world > XI, 1004, as bride wooers XII, 2021. f. > > The Scriptures stood by revelation of the Holy Spirit XI, 677; their > word is God's word XI, 1396; what they taught and wrote they drew > from the OT XI, 154 and proved XI, 133, 565.They were hated and > persecuted XII, 667. f.; the Lord gave them courage in their ministry > XI, 964. models to the twelve A, XI, 268. f.; they are an example to > us in confession and life XI, 39.- S. Christ 13, Disciples.
Arabs. Descendants of Abraham XI, 2104.
Arabia. Classification of the country XII, 310. f.
Work. 1. work. We should work XII, 1736. ff, but God does not want to give anything for the sake of work XII, 1578. f.; we are to work, even if God moves with his blessing XI, 1324.; if there is no blessing, there is no faith XI, 1323.God blesses even the work of the wicked XI, 1316; not work, God's blessing nourishes XI, 1315. f. 1321. ff; why does God not give us food without work XI, 1621. ff. 1635. ff; people flee the A. XI, 1308.
- work and care. We are to work, but not to care XI, 1620. ff. 1635. > ff. 2354. to do what we are commanded, to leave the care to God XII, > 688. to reserve the care to God XI 1308. ff. 1321. ff.; we are to > work, though we trust in God's care XI, 1321. ff.
Arcadius, Emperor. Protected the Church against the Arians XII, 1296.
Annoyance. Type and nature: an offense in which faith or love is abused XI, 2384.; the two aspects of faith and life are well to be remembered XI, 88. What the aspect of doctrine consists of XI, 88.; Christ and Paul speak of it XI, 88.; the whole of Scripture has to do with it XI, 254.; the world is full of it XI, 88. f.; the papists understand nothing of it XI, 88.; they gave it, see: Pabstthum; one cannot be too wary of the a. of doctrine and worship XI, 253. f.. In what the a. of life consists XI, 89; is unavoidable XI, 89; is coarse, of which Scripture speaks little XI, 253. a. of doctrine more dangerous than that of life XI, 89. a. is partly coarse, partly fine, the latter more dangerous XII, 1773. ff. Behavior: A. given by saints is more harmful and dangerous than that given by unholy ones XI, 330. Christians should not give A. XII, 891. f. 922. f., neither outwardly nor inwardly XII, 439. f.; A. of faith we cannot hinder, the A. of love we should resist XII, 440.; we easily anger ourselves in faith and love XI, 95. ff., beware XII, 1775.- S. Casbi.
- suspicion. Has pleasure in the neighbor's sin XI, 366, turns everything to the worst XI, 365, disputes against love XI, 364.
- a. and prudence. Difference XI, 365.f.; one should beware of > people XI, 110. f.
Arians. Denied Christ's eternal deity XII, 1666. f.; taught that he was God, but only created XI, 157164. was created before the beginning XI, 2050.; perverted Joh. 14, 28. XI, 1079. f. - S. Arcadius, Honorius.
Aristotle. A fool and blind leader XI, 51; teaches vain foolish things XI, 303; a hundred times more sinister than the Scriptures XII, 32. f.; in the papacy he teaches in the place of Christ XI, 302. f., without him, it was believed, no one could become a theologian XI, 315.
2122Arius Subject register. Bann2123
Scripture of the celestial signs XI, 51. Says: Righteous is he who > acts righteously XII, 1742. Doctrines and opinions: various XI, 302.; > XII, 33.; about: eutrapelia XII, 455., God's essence XII, 1677., Your > God XII, 631., God and the world XI, 302. f., Union of the > understanding and the understood, love and the beloved etc. XII, > 1680., Wise and Master Wings XII, 1256. f., Wind XI, 2229.
Arius. His false doctrine of Christ's divinity XI, 162. s2044.; XII, 658.; how he got into his heresy XII, 1286. f.; knew how to give it a nice appearance XII, 698. f., It spread widely XII, 1288, seduced many XII, 699, even Constantine's son, Constantius XII, 1287, only two bishops remained free of it XII, 1287; its error in the Orient never completely overcome XII, 1287.Those who kept their word overcame the error XII, 1288; was secure and proud in his error XII, 712; his end XII, 658. f. - S. Arians, Constantinus, Constantius.
Poor and meek. What this means XI, 14. f.; XII, 1003. f.
Poor. The physical poor are not to be held in low esteem XII, 1941; they are there so that the rich may serve them XI, 1634; they are to be cared for by the congregation and have a common treasury XI, 2065; XII, 612; serving them is better than honoring dead saints XI, 1455. 1464. Those who are spiritually poor XI, 85. f.
Poverty. 1. physical A. What it is XI, 408. f., also means: having nothing of one's own XI, 408., is not possible, strictly speaking, nor commanded by Christ, nor kept XI, 408.; why God lets Christians come into physical poverty XI, 1381. f.; serves for the practice of faith XI, 1382.; how a Christian behaves in it XI, 2286. f.; one keeps to God's word in physical poverty XI, 1767. f., one takes comfort in Christ's miserable birth XI, 2019. f., God's omnipotence XI, 1652.
- ecclesiastical A. The right evangelical A. can exist with great > stock XI, 567. What spiritual A. is XI, 408. 2393. ff.; can exist with > great goods XI, 1202. f. 2393. ff.; belongs ms first commandment XI, > 2392. f. is common to all Christians XI, 408.; has the promise of the > kingdom of heaven XI, 2395. f.
Ascensus mentis in Deum XI, 922.
Aeser. Called Bliss XI, 264.
Aesop. Fables of: The Roosters XII, 1895; The Old Man Who Called Death XII, 1813.
Astrology. What it teaches about the influence of the stars on man XI, 301. f.; although the stars are signs, astrology is not justified XI, 304. f.; the star of the wise does not justify it, but refutes it XI, 304. ff. 2105. f. - S. Stars.
Attritio**.** Monastic doctrine thereof XI, 708.
Resurrection with Christ, what that is XII, 513. ff.
Resurrection. 1. resurrection of the flesh. Some denied it, taught that the resurrection was spiritual, already happened in Christians XII, 514.; we will surely rise XII, 2094. f., as surely as Christ rose XII, 2038. 2048. f.; follows from Christ's eternal kingdom XI, 2011. ff.; proved by Christ from Moses XI, 674. f.; is an easy work for Christ XI, 1864. ff, his voice will awaken the dead XII, 2058. f. 2069.; there all must come forth XII, 2057. 2070. f.; there it will become Adam as if he had been in life half an hour ago XII, 1944.; is a mystery to reason XII, 2054. 2065. f.; only comforting to Christians XII, 2039. 2050. ff. - p. Day 4.
2 A. and transformation. The A. of the dead and V. of the still living > will happen at the same time XII, 2059. 2070., in a moment XII, 2059. > 2066. 2070. 2096.; reason cannot grasp both XII, 2065. f..
A. Christ 3. - S. Christ 3.
Sedition. Is, if one does not want to give the authorities what is theirs XI, 1823. - S. Authority 8.
Stand up. Means good works XII, 1. f. 1065.
eyes. A great good deed XI, 1648. f.; mean teachers, counselors, regents XII, 1775. ff., good and evil intentions XII, 1776. ff. - S. face.
Augustinian monks. Vowed to walk only felbander XI, 402. - S. monks.
Augustine. Recognized his good works as God's works XII, 1783; had a foretaste of blessedness XII, 1548; prayed for his parents in his Confessions XII, 1855; fought the Donatists XII, 1236. f.; adored monasticism XI, 1882. In the interpretation of the Scriptures he was guided by the Platonists and their doctrines XI, 177; used to walk and play spiritually XI, 268; his allegories: of the leprosy, XII, 1457, of Peter and John XI, 2082, of the three dead whom Christ raised XII, 1316. f.; of the three dead whom Christ raised XII, 1316. f.; of the three dead whom Christ raised XI, 2082. Sayings: nihil probat XII, 1445. 1447.; I did not believe the Gospel, if I was not moved by the prestige of the Church XI, 1396.; Non sacramentum justificat, sed fides sacramenti XI, 488.f. Teachings and opinions about: Matth. 23, 37. XI, 210. ; John 1, 4. XI, 171. f. ; John 1, 5. XI, 176. f. ; 1 John 3, 4. XI, 165. ; Holy Communion XII, 1344. 1354. ; work XII, 1736. f. ; spiritual blindness XII, 1308. 1312. ; Christ's suffering XII, 1352. ; words and works XII, 1305. f.; Eliä and the Antichrist's future XII, 154.; of original sin reproduction by baptized XI, 1957. f.; original sin and baptism XI, 1956. f.; spirit and letter XII, 847. f.; miser XII, 723. f.; good rumor XII, 1325.; law of faith and works XII, 1024...;
XII, 1827.; real and contemplative life XI, 228. f.; spiritual man > XII, 27. 1077.; Mary's conduct at the angel's announcement XII, > III2.; human statutes XI, 460.; Peter's conversion XII, 189.Regent's > courage XI, 1685; pain XII, 1686; sin XII, 1888; dead, raised by > Christ XII, 1316. f.; mind and reason XII, 1675; mind, memory, will > XII, 1675. - S. Church Fathers.
Chosen. Praise God in death and all misfortune XII, 1699; stumble and err also XI, 1880. f.; for your sake God sustains the world XII, 958. f. and does it good XII, 1879. f.
Leprosy. Means heresy XII, 1450. 1457. ff. 1460. ff.
Lepers. So called because they were abandoned XII, 1445.; cannot speak loudly, therefore they had rattles XI, 1574.; mean the heretics XII, 1450.
Hail Mary. Wording, interpretation XI, 2202. f.; how it is right to pray XI, 2203.
B.
Baal, Beel. Means: Overlord XI, 558.
Bann. What "to banish" means XI, 1007; whom it should affect XI, 620; XII, 1249; whereupon in the papacy B. stood XI, 798; B. was followed by capital punishment among the Jews XI, 1007. f.; when it should not be respected XI, 797; how the authorities and community should take care of those falsely banished XI, 797.
2124Barachia Subject register. Confession pemng 2125
Barachias. Means: Gebenedeieter XI, 210.
Barbara, St. Legend, lousy and lied XI, 1922.; probably seven heads of her shown XI, 2376.
Barefoot. Taught: Dead buried with the monk's cap would be blessed XI, 816.; as their absolution was XI, 769. - S. monks.
Mercy. 1. of God. God is merciful to the wretched XII, 1762. ff; how his mercy is shown to us XI, 1274.; how it is to be emphasized XII, 1912.; one should not exalt oneself in any thing except God's mercy XII, 1094. f..
- of the people. B. is all kinds of good deeds done to people XII, > 340; consists in not judging, forgiving, helping the needy XII, 1280. > How it should be XI, 1274. f. 1280; is found only in the true saints, > not in the works saints XII, 382. ff; we must first receive B. before > we can practice B. XI, 1276. f.; natural B. is selfish XI, 1274. f.; > he who is without B. has also not yet attained B. with God XII, > 384.Natural charity is selfish XI, 1274. f.; he who is without charity > has not yet attained charity with God XII, 384. The papists divide the > works of charity into bodily and spiritual, they despise the bodily > XI, 369.; do them with pleasure XII, 340. f. Christians should have > heartfelt compassion XII, 382. 1912. f. We are to exercise B. on > friends and enemies XII, 743. f., also on enemies XII, 1912. but > especially on fellow Christians XI, 1298.; the false Christians are > kind only to the good, or even only to their friends and flatterers > XII, 1912.; hearty B., insofar as it relates to a frail life, is to be > shown only to Christians and among Christians XII, 384. We should > practice B. because B. has happened to us XI, 1893. f., as proof of > our faith XI, 1290., in order to better others XI, 1287. ff. The > thought of the last day should drive us to practice B. XI, 1895; B. > attains B. XI, 2397. - See Faith II, 10, Works II, 2.
Bartholomew, apostle. Derivation of the name XII, 1730; good, simple, simple-minded man XI, 856; judgment on the legend XII, 1732. ff - S. Apostle 3.
Basilisk. Kills from the face alone XI, 957. belly. The god of this world XII, 1639.
Belly servant. What preachers B. are 1639. - See Ecclesiastes 2.
Belly care. Contradicts faith XI, 1622., clings to us by nature XI, 1316.; comes from unbelief XI, 1316.; tempts the devil and the world XI, 1316.; unnecessary for Christians XI, 1643. f., pagan XI, 1642, foolish and shameful XII, 1738, ff, harmful and shameful XI, 1474, ff; brings misery and misfortune XI, 1645, drives into the monasteries XI, 1307, makes loveless XI, 1307; an accursed thing . XI, 1306. f.; also afflicts Christians, can only be overcome by them XI, 1641.; of which we should be ashamed XI, 1624. ff. 1638. ff. 1642.; with what one should strengthen and arm oneself in it XI, 1641. ff., how one should fight against it XII, 1274. ff, To escape from it, live in the fear of God in your state XI, 1320; against it, realize that Christ cares for us XI, 1374. ff. 1379. ff; take comfort in God's daily miracles as he makes grain grow XI, 1381. - S. Food worries.
Building on Christ. Means believing in him XI, 2301.
Peasants' Revolt. A work of the devil XI, 1778, punishment for contempt of the word XI, 1472; how the rebellious peasants understood Christian freedom XII, 1695. f.; take Against God and right the
Sword XII, 2047; will not escape punishment XII, 2043. 2047; it is to > be feared that all those slain therein are lost XI, 1479.
Needy. Help them XI, 1284.
Beel. S. Baal.
Beelzebub. Derivation and meaning of the word XI, 558; despicable name of Satan XI, 558.
Command of God. S. Works I.
Defilement of the spirit. What this is XII, 517.
Burial. S. Burial of the dead.
Burial sites. How they were called by the Christians XI, 1867. - S. Gottesäcker, Kirchhöfe.
Greetings. Among the Jews: Peace be with you XI, 1039. wherein the gospel is proclaimed XI, 2325. f.
Confession. There are three kinds: one before God XI, 584, which is highly necessary throughout life XI, 585, the other against one's neighbor XI, 586, which is also necessary XI, 585; the first is of faith, the second of love. XI, 585; the third is the secret one before the priest XI, 685. - The secret or auricular confession wrongly commanded by the pope XI, 585. f., one had to confess once a year XI, 621, tell all sins with all circumstances XI, 708; how one was driven to it in the papacy XI, 376. f.; whoever did not obey should not be buried in the churchyard XI, 586; the papists keep about it only because of the confessional penny XII, 1442. 1453. f., also out of curiosity XII, 1442. f.; they wanted to prove it falsely from the Gospel of the 10 lepers XII, 1444. ff.; it gave no consolation XI, 708.; one first put out satisfaction to the people XI, 589.; how one confessed in the papacy out of compulsion etc. XI, 620. f.; he who confesses under compulsion does wrong XI, 586.; what moved Luther to attack the Roman secret B. XII, 1440.; he did not reject the B., The papists were very angry at Luther's attacks XII, 1438. ff.; he was accused of condemning confession because he did not like to confess XII, 1441. f. - Secret or private confession is not commanded by God XI, 377. f., It is not necessary to confess secretly before receiving the sacrament XI, 588; confession before receiving the Lord's Supper should not be despised XI, 688. 620, it is useful and salutary XI, 721, especially for the despondent and the stupid XI, 656, it serves to receive absolution XI, 721.XI, 722; one should confess for the sake of absolution, not for the sake of commandment etc. XI, 687, 689; it is advisable and good for the sake of the Gospel, which one hears there XI, 687; the priest or other Christian proclaims forgiveness in God's stead XI, 587, f., one has the advantage that the word is placed solely on one's own person XI, 587. f., also that one can say one's faults and get counsel XI, 588.; how one should confess XI, 620. f.; what one should confess XI, 689., one need not enumerate all sins XI, 721. f., If one lacks faith, confess that too XI, 589; if one has forgotten something to confess, it does no harm XI, 589; faith also belongs to confession XI, 589 - S. Absolution, Confession 1.
Confession. Means to seek absolution XI, 722; what the papists understand by it XI, 721. f.; sinners do not like to confess XII, 1441.
Confession penny. For the sake of the B. the papists hold on to the confession XII, 1442. 1453. f.
2126Confessors Subject register. Bethlehem2127
Confessors. These are good B. who have tried something XII, 1524. f.
Conversion. God must work it XI, 7. ff; whether the whole world will be converted before the last day XI, 791. ff.
Confess. In Scripture, this means confessing, confessing, giving thanks XI, 276.
Confession. 1. confession of sin. Many only say with their mouth: God be merciful to me, a sinner XII, 1812.; such a confession, sincerely spoken, is followed by forgiveness XII, 1812.- S. Confession.
2 - B. of faith. God wills it so that his kingdom may be increased XI, > 992; the highest work in the Christian life XI, 149. f.; difficult XI, > 994; Satan may not suffer XI, 150; cannot be without cross and > persecution XI, 996. f., it follows the same cross XI, 1947. ff.; XII, > 132. f. and persecution XI, 278. 419. f. 873. f. 992. ff. 1605. f.; > XII, 542. f. 747.; the papists persecuted the confessors XI, 1006. f.; > by persecution one should, not be deterred XII. 543. f.; the Holy > Spirit works it XI, 996. - S. constancy. > > 3. b. Christ. He is to be confessed as King, God and man XII, 1808. > f., which is impossible for man by nature, God must teach it XII, > 1810. ff.; some confess him only with the mouth XII, 1808. ff., others > from the heart and with the deed XII, 1808.; much lies in it, has many > impulses XII, 113., is the right dying XII, 2079. f..
Cf. Erkenntniss 7, Glaube II, 13.
Worried. Often not thinking through what is necessary XI, 623. preparation. See Grace I, 2.
Bernardus. Led an austere life XII, 1300.; contributed much to Marian devotion XII, 1300.; ordered a brother to say Mass in his, B.'s, faith XII, 1351.; had faith in spite of all error XI, 390.; died in faith XII, 854. f. 1300. f. Said: Dolor est, sed contemnitur XI, 1363. Opinions on: Christ's birth XII, 1112., his suffering and contemplation of it XI, 577. f. 1329., faith XI, 1106., monasticism XI, 1880. f., ingratitude XII, 941. - S. Church Fathers.
Profession. 1. the earthly B. Everyone has his B. XI, 221. if it is not sin in itself, it is from God XI, 227. f.; there are different B. XI, 223.; every B. has its obstacles XII, 1629. f., its complaints and advantages XI, 225. f., the complaints a sign of a divine profession XI, 228. behavior: Let one be content in his B. XI, 225. f., contented and humble XII, 895. f., most are dissatisfied XI, 225. ff.; lead him as a pilgrim and a stranger XII, 568. ff.; judge yourself according to God's word XII, 925. 1871.; wait faithfully for your profession, without caring for others XI, 220. ff. 1727. 2078. ff., do not neglect it in order to follow the examples of the saints XI, 257. f.; do what you are commanded to do, leaving the rest to God XII, 688. ff, who alone gives prosperity XII, 1578.; watch to do it right XII, 1628. f.; fulfill the works of the B. to the best XII, 1271.; do everything out of love for the neighbor XI, 747. to serve him XII, 1835.; no noble work but the obedience of the B. XII, 613.; God cares for those who are faithful in the B. XII, 1577. works of the B.: In every B. one finds enough to do XI, 259. more than one can do XI, 222.; by the works of the B. one serves God XI, 1725. ff, they please God Wohl,
if they are done in his fear XII, 1697. even the least are good XI, > 222. f.; the works of the B. are more delicious in the sight of God > than all the works of Carthusians XII, 1577. 1624. f. Change of the > B.'s: one remains in his B. XI, 222. f. 226.; XII, 516. - S. Amt, > Arbeit, Stände. > > 2. profession of the Christians. S. Christian 2. > > 3. call to the preaching ministry. See Faith II, 7.
Calling. Christians should take comfort in this and firmly rely on it XII, 911.
Modesty. All the virtues of Fuhrmann XII, 370.
Circumcision. General: the commandment of B. seems a foolish one XI, 1688. 2089. ff; for the sake of B. the Jews were despised XI, 284. 2092.; a sacrament XI, 286.; at B. one gave the child the name XI, 291. f. 2100. f., what that means XI, 2100. f. Who should be circumcised. Why only male persons XI, 287. f. 2094. f.; Christ was not subject to the law XII, 1227. The member on which the B. should be performed, annoying to reason XI, 284. 2089. ff., it should be humiliated XI, 284. f.; why God chooses this member XI, 286. f. 2093. f. Time: Why the B. should happen on the 8th day XI, 288. ff. 2095. f., spiritual meaning of ves 8th day XI, 290. 2095. ff.; why it was omitted in the wilderness XI, 1679. f. 1690. it should last until Christ XI, 290. f., he abolished it XI, 292. f.; why it ceased XI, 2098. f.; baptism took its place XI, 2099. f.; is not in itself a sin if one is circumcised XI, 291. Purpose and use: It demands faith, is a sign of the putting away of sins XI, 289; by it the Jews were to know whether they loved God XI, 1688; was a mark of God's people XI, 286. 2091. f.; Abraham was not justified by the B. XI, 289. Necessity: Christ has redeemed us from it XI, 2101. Spiritual B.: What it is XI, 2096. ff; is to last the whole life XI, 2097. f.. Figuratively, the Jews are called the Jews XII, 46. 1083. S. Christ 3.
Summoner. What B. are XI, 319.
Possession. Physical B. not as bad as the spiritual XI, 555. f.; the physical an image of the spiritual XII, 1564.
Correction. Those who do not improve in their lives are foolish virgins XI, 2406. f.
Consistency. Exhortation to doctrinal discipline is necessary XII, 1632. ff. It is necessary to have faith XII, 1627. ff. 1934; to preserve it one should make every effort XII, 280. f.; not easy XII, 1934; requires vigilance XI, 1883., fortitude XII, 1930. f.; exhortation to it is necessary XII, 1627. ff; it requires asking for it XII, 964.; Christ must give it XI, 1268. f., in Christ's hands those who have accepted the gospel are safe XI, 2182. f. B. in confession must be asked for XII, 1933. f. To B. in the cross belongs right knowledge of God XII, 1933. f.
Best. Will the Aergsten XII, 597.
Prayer. Of petitions and supplications various XI, 2111; XII, 94. 1105.
Bethania. Means: mouth house XII, 997.; location XII, 997. 1053.; picture of the church XII, 997. f.
Bethlehem. means: Brodhaus XI, 131. f. 324.; location XII, 1652.; small town XI. 323.; reason for this name XI, 131. f.
2128Bethphage Subject register. Charfriday2129
Bethphage. Means: Mundhaus XI, 28; Lage XII, 997; Bild der Kirche XI, 29.
Afflicted. Shall flee to the Gospel XII, 1936.
Deception. How Christians should think when they are deceived XII, 1635. f.
Mendicant orders. They had the right to preach and to hear confessions XI, 376; how they drove the women to confession XI, 376; copied 2 Tim. 3, 6. XI, 375. f. - See Orders.
Movement. Is multiplication XII, 1676. f.; with all B. is movable rest XII, 1678.; is according to Aristotle the essence of God XII, 1677.
Evidence of the Spirit in Love XI, 2135. f.
Images. The images, especially of the crucified, are not to be rejected XI, 2240; in the case of the images of the saints, one sought comfort and help in the papacy XI, 2240.
Image service. In the Pabstthum driven XI, 2240, promoted XI, 2241; how to control it XI, 2241. Idolatry.
Equity. Shall prevail in handling the laws XI, 1345. ff.
Bishops. 1. general. "Bishop" a name of office, not of dignity and rule XI, 1912. means: overseer, guardian, watchman XII, 563. f.; office of bishops XI, 2066.; XII, 338. 1777.; shall be diligent in the office of government XII, 338. f., which is not the noblest in the church XII, 339.; B. are all pious parish rulers and pastors XII, 564.
- the Roman B. In the Papacy, "bishop" was a mere name for the > sins and disgraces of Christianity XII, 564; did not wait for their > office XI, 222; are not heretics, but worse XI, 197. f.; why one was > made a bishop XI, 2065. - S. prelates. > > 3 The bishop of Mainz deceived the people with fictitious sanctuary > XII, 1148, 1151, 1154.
Supplication. S. Pray, Give thanks 2.
Blind. Teaching the Welfare of the Face XI, 1649.
Blindness, spiritual. Stems from Adam's fall XII, 1308. f.; only Christ can deliver from it XII, 1312. f. and has come to it XII, 1309. f.; to become free from it, we must first despair of all that is ours XII, 1313. - S. Mensch 2.
Blood of Christ. Consider it "impure" XII, 1692. f.
Bohemia. Their doctrine of infant baptism XI, 1721. f., of participation of small children in the Lord's Supper XI, 2257.
Evil. S. Government.
Malice. Is all kinds of vice and sin, since one publicly does wrong XII, 489.
Brand. S. Conscience 5.
Bride love. S. Love 7.
Breaking. S. Mother.
Letters, testimonies. In the old church XII, 837.
Brod. Why God feeds us through B" not through his word alone XI, 538. f. - p. Day 3.
Brothers of Christ must become like him in suffering XII, 715. f. 718. f.
Christians should be fraternal XII, 743.
Brotherhood. The brotherhood of Christians with Christ is a great thing XII, 1376. ff., from which it follows that God is their Father XII, 1381. ff.; in it no one has more than the other XII, 1378.; undimmed XII, 1375. f.; believe it only XII, 1383. that is difficult XII, 1383. ff, but no hope XII, 1379. f.; very comforting XII, 1376. f.; the old saints diligently thought after her XII, 1376. The B.n in the Pabstthum only idols XII, 1376. f.; the old saints diligently thought after her XII, 1376.
terei XII, 1374. f., tear off from the B. Christi XII. 1378. f. - S. > Christ 1.
Rut. Type and nature of the spiritual B. XII, 344.
Books. The book of Christ's childhood is judged by XI, 280. f.; Luther wishes that all books but the Scriptures should perish XI, 346.
Letter, voice, thought. Difference XII, 1683.
Repentance. 1. benefit The right doctrine XI, 707. ff. In what it consists XII, 1417, in B. and faith XI, 720. 722. ff, is displeasure with sin XII, 1801; not repentance, but correction XI, 691; correction lasts until death XI, 692; must have a cause attached XII, 1566; a great cross XII, 1767; without B. Christ's suffering is of no use to us XII, 1520; right B. cannot teach reason XI, 1767. reason cannot teach or bring about XI, 712; it is not in man's power XI, 117; fruit of repentance is to refrain from evil, to do good XII, 923; the publican in the temple, example of Christian repentance XI, 1513 - repentance in Christ's name and repentance in another's name, what that is XI, 692. f. Effect of both types of repentance XI, 692. f. - The papacy knew nothing of true repentance XI, 720; the papists' doctrine of repentance XI, 707. ff. Correction, penitential sermon, repentance.
- b. and faith. The B. must precede XI, 1138. f. > > 3. b. and forgiveness of sin. The B. must precede XII, 1032. f.
Repentance sermon. The law alone works hypocritical repentance; repentance is to be preached in the name of Jesus Christ, not in the name of Moses XII, 1519; the preaching of repentance must be followed by the preaching of forgiveness of sin XI, 715.Repentance should be preached to all nations XI, 710, 713, especially to the saints of works XI, 710, f., 713, to whom it is necessary XI, 1168; how repentance was preached: John the Baptist XI, 711, f., Christ XI, 1165. ff, the apostles XI, 712.; only a few accept the sermon XI, 713.
C.
Cana. Means zeal XI, 473; means the Jewish people XI, 473.
Carthusians. Their vow not to eat meat is against God XII, 17. ff.
Casbi. Means: my lie XI, 254.; image of the aergerniss in the doctrine XI, 253. f.
Catharina, St. Legend of ibr beurtheilt XI, 2402.
LatkoUong and Iiasrstieus. Difference XII, 1460. - S. Heretics.
Centurion**.** Captain over a hundred XII, 1181.; the Scripture tells of several believers XII, 1182.
Ceremonial law. 1. the C. Heavy XI, 2160. f.; the Jews did not keep it willingly XI, 2163. f.; what it served XII, 1962. f.; no longer binds us XII, 1962. ff.
- the C. and the police law. Should point to Christ until his > arrival XII, 1225. f.
Cf. laws.
Ceremonies. For what and how to practice XII, 1061. - See Laws, Belief II, 19, Statutes of Man.
Cerinthus. Denied Christ's deity XI, 167; XII, 646. f. 657; his end XI, 167; XII, 657. f.
Char Friday and Often. Whoever does not have these does not have a good day in the year XII, 1591.
2130Christians Subject register. Christians2131
Christians. 1. nature and kind. A Christian is more than just a pious man XI, 899. f., is a Christophorus XII, 1333. ff.; a C. i s alone: who believes in the God-man XI, 823. f. 1852.; XII, 1202. who believes, not works alone XII, 1125. a penitent sinner XI, 2278. who misses being holy in Christ XI, 4.Whoever draws Christ's life and name into his life XI, 583. Whoever has been made a partaker of Christ through faith XI, 1669. 1735. 1745. Whoever God forgives sin XII, 1494. Whoever has righteousness before God XI, 1728. f., who is risen with Christ XII,' 514. who gladly and willingly keeps Christ's word XI, 1067. 1614. 1629.; Christians are those who are to believe what is foolish to reason XII, 656.We are called Christians of Christ the Most Holy XII, 348. 1663. because we are attached to Christ, have one Spirit and gifts with him XI, 900. 1840. take from Christ XI, 1837. ff, to have everything from him XI, 789. the C. art is that they can believe the word XII, 1624. not deal with works, but look at Christ XII, 1585. ff. 1591. C. differ from other people, Jews, Turks and false Christians, not by works, but by faith and knowledge of Christ XI, 1734. 1860. f. There are weak Christians XI, 783. f., sick XI, 784. f., broken XI, 785., rejected XI, 785. f. C. are Christ's little chicks XI, 212. ff. and sheep XI, 824., fighters XII, 1630. f., Pilgrims and strangers XII, 567. ff; Christ's and his people's thoughts find manifest in everyone XII, 1929. - Glory of the C.: It is something great to be a Christian XI, 2193., he is a new creature XII, 588. 2086. ff, To do good to a Christian is an excellent work, to do evil to him is a great sin XI, 1896.; C. are well covered with suffering, shame and sorrow XI, 825. f., are not yet perfect XI, 1065., the world does not see their glory XII, 523., it is still hidden XII, 523. f., what is shame in the sight of the world is glory to them XII, 874. f.; all C. are equal by faith, however unequal their works etc. may be XI, 1840.; XII, 1494., have the same Bridegroom XII, 1510., are One in Christ XII, 268. ff. 274. ff, one has as much as the other XII, 1378. f., whether they do not all hold and believe alike XII, 1379., all have the same spiritual goods XII, 41., all have Christ whole, a child as well as Peter XI, 1762.; they alone have one God and serve him XI, 1853.; they are God's children, JEsus, Savior XI, 295.; God is their Father XI, 1641.ff.; XII, 1381. ff., they are God's children XII, 587. f. 714. f., partakers of the divine nature XI, 2058., heirs of eternal life XI, 900. 902.; XII 795. ff. 902. 1240. f., have not a servile but a filial spirit XII, 791. ff.; are Christ's brother and joint heirs XI, 604. ff. 1840 f.; XII, 714. f. 1380. f. 1846., without all merit of their own XI, 604. 636. f.; XII, 1375. ff.; this honor of being Christ's brother no human heart can comprehend XI, 605. f. 635. f. 637. ff., against this brotherhood and the righteousness that follows from it, all our own righteousness is dirt XI, 647. f.; how comforting this brotherhood is XI, 604. f.; that we are God's children, Christ's brothers, is hard to believe XI, 639. f., one should practice believing it XI, 642. f., this is the greatest sin, to reject in unbelief this brotherhood XI, 643. f., as God would have such
Unbelief punishes XI, 645.; how the papists deny this brotherhood XI, 645. ff.; C. become one with the Personal Word by faith XII, 1679. ff, are Christ's brides XI, 2410; XII, 1507, 1510; married to Christ XI, 1755; f.; a Christian is a true miracle-worker, counts more in God's sight than heaven and earth XI, 1061, 1065; stands in God's special grace XI, 337; should not and must not worry whether he is provided XI, 824.God is praiseworthy and honest XI, 531; God asks more of him after death than in life XII, 2089 ff; Christ knows Christians with unspeakable love XI, 824 f; Christians are saints XII, 347 f. 454. 1384 f. 2090 f., removed from this world, called: not-here XII, 1594. ff., dwellings and temples of God XI, 1058. ff. 2419. ff., citizens in heaven XI, 960., in death, but at the same time up in heaven XI, 1159., already blessed XII, 136.; they are lords over all things in heaven and on earth XI, 1841., no one may master them XI, 1257., a Christian already has everything XII, 244., all that God has XI, 2100. f., all that Christ is and has XI, 229. f. 792., has part in Christ's inheritance XI, 604. f. 636. f., has twofold goods: faith and then freedom from sin, and Christ Himself XI, 10; he needs nothing, except that Christ should come XII, 906 f.; is rich even in poverty XI, 1389; has enough bodily and spiritually XI, 469; before he should suffer need, miracles must take place XI, 562; he can safely judge according to God's word XII, 904 ff, is spiritual, judges all things and doctrine, is judged by no one XII, 1508. f., can judge everything XI, 230. 872., is a judge in spiritual things XI, 1394. ff., over all teachers XII, 335. f., over pope and devil XI, 2411.; understands the high art of rhyming sin and grace together XI, 1506. ff.; a Christian can be terrified XI, 1076. ff, must not be afraid of anything XII, 1376. f., fears no enemy XI, 420. ff., no one can harm him XII, 755. f., praises and serves God without fear in spite of all enemies XI, 2285. ff. 2289. f., of which the Christian should boast, but this is difficult XI, 2289. ff.; in spite of sin, death, devil, hell and all adversity, he has a cheerful conscience XI, 2186. f., 2279. f.; death, sin, hell, all misfortune he does not fear XI, 6. 230., looks at everything with different eyes than the world XII, 2086. ff., death and devil cannot strangle him XII, 2038. f. 2049., is free from sin, law etc. XI, 1094., has great, spiritual power over sin, death, hell, and all things XI, 731., is a victor over law, sin, death, devil, hell XI, 1966., still daily triumphs over them XI, 1989., is a lord over death, law, sin, devil, hell XI, 293. 1732. f. 2275. f.; XII, 1240. f. 1844. f., can mock them XI, 1985. f. 2167. ff.; is free from law XI, 1246. f., without law and at the same time under it XI, 266. 2199. has power to dispense with all commandments XI, 1682. f.; is free from sin XI, 10. is dead to sin and sin to him XII, 767. has power to absolve XII, 1835. f.; is free from spiritual and bodily death XII, 767. is a lord of death XI, 292. nevermore dies XI, 2275. f., has courage against death XI, 2171. ff; XII, 906. f. 1380. f., overcomes him XI, 571. f.; is ruler and judge over the devil XI, 2411., his enemy XII, 2092. f., can resist him XI, 990.; the gates of hell cannot prevail against him XI, 2301. f.; he overcomes the world XII, 531. ff; he is a light and savior XI, 531. ff.; he is a light and savior XI, 531. ff.
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of the whole world XI, 1061. f.; useful and better to everyone XI, > 531. f.; he is a king and priest XI, 2153. f., priest and cleric XI, > 230.; XII, 188. 1846. f.; has peace with God and neighbor XII, 1836. > f.; of his glory a Christian shall boast XII, 2026. f.- S. > brotherhood, Christ 14, freedom, care, faith II, 7, member he, child > he, sick, priest, weak, sin 7, temple, death, wisdom. > > 2. life of the C.; Christian life. It stands in faith and love XI, > 17. 734. 1525. f. 1544. 1575. 1581. f.; XII, 130. f. 1511., in faith, > love, hope XI, 1611. 1937., cross belongs to it XI, 1947., is a life > of faith, love, cross XI, 6(X).The life of faith, love, the cross, is > a life of following God and growing XII, 133, is entirely in the > practice and experience of the things heard and read from God's Word > XII, 714, is in the service of the neighbor XI, 2322 ff, is directed > to the preservation and promotion of love and unity XII, 895. ff.; is > a serious race and struggle XII, 10. 399. ff. 446. f. 933. f., in > which one must be armed with the gospel XI, 2404. f., a constant > struggle with sin XII, 453. 485. st 523. ff. 1069. and Satan XII, 695. > ff.; is only a waiting for the revelation of what is given to them in > baptism, not that they should first acquire anything yet XII, 137. f., > only a hope in the future of Christ XII, 1074. a constant sighing for > grace XII, 1825. is joyful XI, 1143. should be bliss XII, 1242. f.; is > modeled by the little ship of Christ on the Galilean sea XI, 502. ff., > in the legend of St. Christophe! XII, 133 ff; outwardly it is similar > to the life of the unchristians XI, 1530 ff; does not require a change > of status XI, 150 ff; is hidden in Christ XI, 762 ff, 1595 ff; > surpasses the natural life XI, 1607 ff; is higher than nature and > reason XI, 255 ff; has marks and a color that are quite unkind to look > at XII, 436 ff. ff; those who follow Christ will not be full nor rich, > but they will not die of hunger XII, 1878. ff; it seems to the world > that there is no life XII, 320. but error and folly XI, 151.; pleases > God for Christ's sake XI, 133. - Christians must live differently > than before XII, 481. ff, it does not rhyme that they remain in the > old nature XII, 758. ff; a Christian cannot serve sin XII, 778. ff, > his life should rhyme with his faith XII, 1639. ff, he should live > according to the gospel XII, 478. ff, as a pilgrim and stranger XII, > 567. ff. 1596. ff.; Christians should walk carefully XII, 924. st, > lead a righteous life in doctrine and life XII, 1635. st, do little > words, much deed XI, 149.The whole life should be good, not just a few > works XII, 114; should not wait until this world, but already in this > one, to walk well XII, 114; should be lights XII, 459; should live > soberly XII, 108 ff, righteous XII, 111, godly XII, 112, f.; shall > lead their lives with knowledge and reason XII, 442, with the Holy > Spirit XII, 442, st, in uncontaminated love XII, 443, in the word of > truth XII, 443, with the power of God XII, 444, with weapons of > righteousness XII, 444, ff; they shall live righteously XII, 559, ff, > They are to practice respectability XII, 356. f. 1070. ff., all works > are to be such that one does not need to be ashamed of them in the > eyes of the world XII, 11. st.
They are to live in such a way that God is praised XI, 890. ff.; they are to follow the example of the apostles and adorn the gospel XI, 39. 41.; they are to handle God's word XII, 594. f., seek first the kingdom of God XI, 1643. f.; let their whole life be a constant confession before God XI, 584. f., a constant purification XI, 123. st, shall exercise themselves in faith and love XI, 129. st, in faith XI, 1133. st, in love XII, 1229. st, shall be Lazari in faith and love XI, 1202. st, shall be successors in conduct toward the Mchsten of God XI, 1798. st, all things should be done out of love XI, 747. st, should practice love XII, 611. st, a Christian must not seek his own XI, 1067. st, should do what he does neither out of fear of punishment nor out of a desire for reward XII, 380. ff, Cursed is the life that lives itself XI/1719; a Christian lives only to practice love XI, 501, 1092, 1795, to serve others XI, 730, 1719; XII, 130, 1940, ff, XI, 26. st, from him shall go forth food and sweetness XI, 1721. st, live that he may better others and lure them to faith XI, 1287. ff. 1719. st, not only believe himself, but also tell the gospel to others XI, 138. st, confess his faith publicly in order to bring others to faith XI, 730. st, live peaceably and in harmony with his neighbor XII, 1837. st, keep the rule: If you want to please everyone, then let everyone please you, so far, however, that you do not leave God's word behind XI, 142.; C. are called to cross and suffering XII, 544. st, are to be fearless XI, 701. ff, are to fight with the devil XII, 601. f. 706. with devil and flesh XII, 594. st, daily curb evil desire XI, 720. to be sober and watchful for such fight XII, 697. ff.How they should behave when their life is punished inwardly and outwardly XI, 2355. f. - The Christian life is not easy XII, 115. becomes easier through practice XII, 1803. st, C. must watch that they do not become sluggish XII, 1824. f., Exhortation to Christian life very necessary XII, 910. ff.; C. should live Christianly, otherwise they forfeit blessedness XII, 576. f., for the sake of God's glory XII, 576. f. 922. f., for this purpose Christ's resurrection should provoke them XII, 512. ff; he who wants to live Christianly takes faith, the Ten Commandments, the Lord's Prayer, before him XII, 929. f. - A Christian has nothing before his eyes but God alone XII, 446. st, surrenders cheerfully to God's will XI, 141., wants to live only for the sake of his neighbor XII, 1939. st, gladly lets his life be discarded, provided it is his XI, 1091. st, must suffer much XI, 519. 835. f. 842. f.; XII, 444. st, devil and world give him no rest XI, 141. st, sin, death and devil always challenge him XI, 2275. st; like C. wage spiritual war XI, 1990. ff; they walk in, not after, the flesh XII, 320.; they do not bring it to perfection XI, 597. f. 600. 1026. 1065., still feel sin and death XI, 627. st, have sin as long as they live XI, 631., need repentance unto death XI, 692. st; a Christian may fall, but does not become an evil tree XI, 1419. st; a Christian despises himself XI, 606. - S. flesh 3, joy 2. 5, peace, sanctification, cross, crucifixion, authorities 8. 10, sacrifices, weak, persecutions, truth, walking.
- behavior of the C. against each other. They are brothers among themselves XII, 743, members XII,
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- ff. 739. 742.; have fervent love for one another XII, 604. ff. > which covers sin XII, 606. ff, yet shall punish sin and bring it > before the church themselves XII, 610. f.; shall be cordial toward one > another, fatherly, motherly, brotherly XII, 343., compassionate, > brotherly, merciful, kind XII, 741. ff.; shall be of one mind XII, 36. > ff. 738. ff., Have peace XI, 140. f. 2037. not despise one another > XII, 330. f., but hold fast to humility XII, 681. f., esteem one > another XII, 343. serve XI, 2369.; XII, 332. direct their works to one > another's benefit XII, 331. let one another eat XI, 596 f. 618. f., > According to love, all Christians' bodies and goods should be common > XII, 276. They should take care of the holy necessities XII, 347. ff. > > 4. by which one becomes a C. Not by good works, but also not by sin > XII, 1595. f.; not by works, but by grace XI, 1846. f.; good works do > not make a C., but a C. does good works XII, 328. f.; by Christ alone > XII, 1838., by the preaching of Christ, the Risen One XII, 1589. > > 5. marks of the C. Christ alone knows them infallibly XI, 822. f.; > their C. are not outward signs and ceremonies XI, 821. f.; the Spirit > regr. them XII, 790. f., They love Christ and keep his word XI, 1069; > justification, not works and sufferings, is their faith XI, 1931; > spiritual peace XI, 729; love for the brethren XI, 1945; humility XII, > 682; the cross, the color of their hope XI, 836, 843; victory over the > world XII, 531.
- number of C. Gering XI, 519. 948. 1368. 2200.
- false C. Are foolish virgins XI 2406. f.; like to hear preaching > about faith, do not improve XII, 1504. > > 8. the right and the false C. The right ones rely on grace, the false > ones on three works XI, 1927. f.; the C. -and the saints of works do > well the same works, the former like children, the latter like > servants XII, 213. f.; a C. is inwardly transformed, a hypocrite has > only outward appearances XII, 916. f., how C. and hypocrites differ in > walk XII, 913. f. - S. believers 3. > > 9. the first C. were zealous in prayer XII, 602. cf. believers, Turk > 2.
Christianity. I. The Christian doctrine: spread rapidly, since the apostles were such simple little people XII, 1735; the spread of Christianity shows that Christ is not a common Lord XI, 963, ff, that Christianity is a divine thing XI, W5.
- the Christian being is a becoming, not a being XII, 388. f.; > stands not in the work, but in faith XI, 2357.
Christoph, St. Has never lived XII, 1333.; legend of him a fine example of Christian life XII, 1333. ff.
Christ. 1. the article of Christ. The article of C. Godhead and humanity is to be diligently pursued XII, 1201. f.; in it one must be well grounded XI, 2042. f.; it depends much on our knowing who the promised one is XI, 2131. f. ; if this article is taken away or not pursued, false doctrines come and man is like a stray sheep XI, 1260.If this article is taken away or is not practiced, false doctrines arise and man is like a stray sheep XI, 1260; where it is denied, there is no right knowledge of God XII, 1202 ff; it is a comfort in temptations from the world, sin and the devil XII,
- ff; has been taught and believed from the beginning of the world XII, 1205. ff; must always be persecuted XII, 1213.; God has preserved it in all persecutions XII, 1207. ff, it will also remain until the end XII, 1209. f.; is not easy to grasp and hold on to XII, 1483. f., Few understand it XII, 1489 ff; Turks and Jews fight it XII, 1483 f. 1609, is an incredible mystery to them XI, 574 ff; both C. divinity and humanity have been denied XI, 2043.Do not follow reason in this article, but stick to the word XII, 1484. f.; because we believe this article, we are and are called Christians XII, 1202.; we must, unlike the Jews and heretics, confess C. as king, God and man XII, 1808.
- person and name of Christ. C. is true man XII, 174. 228. 474. ff., 1200. 1866. yet without sin XI, 123. f. 1188.; XII, 549. ff. 1362.ff.; had body and soul XI, 196.; was not all the time like-minded, like-tempered XI, 1528. f.; did not all the time think, speak, will, notice all things XII, 155. f.; kindly minded XI, 1529.; a peculiarly skillful child XI, 281. 283. a boy like others, yet without sin XII, 1870.; had no bodily infirmities XII, 475.; let nothing be taken away from C. in his humanity XII, 1180. C. is God XI, 190. 1000. ff. 1148. ff. 2050. 2295.; XII, 126. f. 165. ff. 176. f. 228. 470. f. 473. 1201. 1478. f., who made all things XII, 156. ff., omnipotent XII, 1479. omnipresent XII, 1479. ff.; God's only begotten Son XI, 203. 2143.; XII, 158. ff., Son of God in quite a different sense from the faithful XII, 168. heir and Lord of all things XII, 1867.; was and had to be God to redeem us XI, S73. 1189.; on His Deity stands our comfort and salvation XI, 2051. ff.; it is revealed to us for our sake XI, 2142. ff, is very comforting XI, 2143. ff; how Scripture teaches the Godhead XI, 1150.; it is only secretly stated in the A. T., was only publicly proclaimed on the day of Pentecost XI, 2110.; the doctrine of C. Godhead is lost if one lets the Scriptures go XII, 1609.; he who denies C. Godhead is lost XI, 168. C. is true God and true man XI, 325. ff. 1187. f. 2009. f. 2042. ff. 2183.; XII, 155. 509. ff. 1482. f. 1572. ff. 1608. ff. 1870. 1882. f. and had to be XI, 675. ff. 1096. 1994. f.; XII, 1203. f. ; God and man in one person XI, 1709. f. 1993. ff.; XII, 156. f. ; to him is given all power XI, 963. ff.; his divinity was the fishing rod, mankind the little earthworm, so that the devil was caught XII, 1583. 1838. - Names C.: exit from on high XI, 2295.; C. or Messiah, that is, at variance, anointed one XI, 77. 2170.; XII, 1662. f., why he bears that name XII, 1662. f., was anointed with the Holy Spirit XI, 77. f., to be King and Priest XII, 1662. f.; image of the divine Being XI, 2044. f.; image of the Father XI, 2044. f.; Eternal Father XI, 2005. ff.; Prince of Peace XI, 2008. ff.; splendor of glory and image of the Father's Being XII, 158. ff.; Hero XI, 2003. ff.; Power XI, 2001. ff.; Life and Light of Men XI, 2053. ff.; Council XI, 2000; Wonderful XI, 1998. ff. 2003. f.; Root Jesse XII, 51. - S. Apollinaris, Arians, Arius, Cerrnthus, Lord, JEsus, Life 1, Light, Manichaeus, Photinus, Son, Woman Seed, Word II.
- states of Christ. a) In general: He emptied Himself of the divine form and took on the form of a servant XII, 467. ff.; could have become man
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and retained the divine form XII, 473; how he emptied himself of the divine form XII, 474. f.; he remained God XII, 474; now he has laid aside the form of a servant XII, 476. f.; what Christ's descent from heaven was XI, 1188. what his ascension was XI, 1188. f.
b) Conception and birth: The conception is the main miracle of all miracles XII, 1880. f.; was a true E. XII, 1882.; C. is not born of the flesh XI, 2232. f., is born alone without sin XI, 2373., of a virgin woman XII, 229. f.; Mary remained a virgin, was conceived by the Holy Spirit XII, 1883. XII, 1883; why he wanted to be born of a virgin XI, 288. 1968. f.; XII, 2014. who was entrusted to a man XII, 1116. f.; he had to be conceived by a virgin without man's help XI, 675. f. 1995. f. 2373.; XII, 230.; the greatest miracle in the E. is that Mary believed the angel XII, 1112., she conceived C. only in her heart XII, 1112. The birth is clearly and diligently described by Lucas XI, 142. f.; is holy, chaste, full of miracles XI, 124.; whether it is done in prayer, without pain and distress XI, 123.; XII, 1226. f.; poor and contemptible XI, 120. ff.; XII, 1652. ff.; C. became like even the poorest XII, 474. f.; what Mary wrapped him in, whether m Joseph's pants XI, 123.; he wanted to have great sinners among his ancestors XI, 2345. ff. 2370. ff. The G. was foretold XI, 143. also place XI, 2018. and time XI, 2017. f.; why C. was born before Herod had reigned out XII 1118. The G. reveals God's love and goodness XI, 124.; XII, 1650., C. love XI, 2026. f.; is joyful and comforting XI, 2024. f.; XII, 1656. f., since C. took to himself human flesh and blood XI, 2345. f.; XII, 1655. whereby he became most intimately related to us XII, 1651., our brother XI, 607. 634. ff.; XII, 1657. and Mary our mother XII, 1657.; the G. is an unspeakable dignity and joy to men XII, 1651. 1656. f. 1866.; the G. makes our sinful G. pure XI, 2022. f.; apart from this G. everything is damnable XI, 2025. f.; C. is born to us too well XI, 2030.; XII, 1655. f., given to us XII, 1866. f. The G. means C. spiritual G. in us by word and faith XI, 340. one should not grow weary of the history of the G. XI, 2016. there should be nothing in Scripture more cheerful to us than this history XII, 1650. ff., it is easy to learn, but difficult to believe XII, 1650. it is important to know how to use this G. correctly XI, 2021. f.; it is foolish to think that one has served C. differently than the Bethlehemites XI, 2020. f.; the right benefit of it is through faith XI, 2016.; XII, 1110. ff, that he is born to us XI, 2022. 2052. f.; XII, 1112. ff. 1654.; such faith is difficult XII, 1113. ff.; this G. rejoices only who recognizes his own sinful G. XI, 2022. f.; XII, 1659. f.; whoever believes that C. was born to him becomes joyful thereby XII, 1113. f. 1654. The G. was poor, that it might penetrate ms heart XII, 1654.Whoever considers poverty should be hostile to everything on earth XII, 1653; the poverty of God is comforting XI, 2019; in God we should recognize God's grace XII, 1651; from the right use follows love XI, 2026; the mark of right use of this God XI, 2030; ff. One cannot preach about the G. in a simple enough manner XII, 1658.
c) Life and suffering: C. increased in wisdom XI, 282. f., was invented in gestures like a man XII, 475.; was less than all men XII, 475.; was despised XI, 75., unrecognized until his baptism XI, 2133.; poor XI, 408. f., the holy women were gathering together XII, 1532; also had a stock of money XI, 567; was mild and servile, but would not be compelled by laws XI, 1245. ff; did not keep company with the great and rich, but punished them XI, 464.Preached and did miracles on the Sabbath XII, 1962, 1973; wrote nothing XI, 14, 29; served us men in everything XI, 744; showed his goodness in his preaching and miracles XI, 1842.His walk on earth means preaching in the world XII, 1463. Where the 12-year-old boy Jesus stayed during the three days XII, 1869. f.; what he did in his youth XI, 280. f. 2132. f.; his last journey to Jerusalem was slow and circuitous XI, 1574. Circumcision C.: C. voluntarily submitted to the law of the B. XII, 1227. why XI, 292. 2101.; why he did not receive his name in the B. XI, 291. f. He voluntarily submitted to the law of presentation in the temple XI, 2150 f. Baptism C.r the revelation of the holy. Trinity was glorious, lovely, comforting XII, 1131. f., the T. C. adorned us for consolation XII, 1134. ff, the angels were also present XII, 1134. f.; we are to hold this revelation in high esteem XII, 1141. f.; in it C. became doctor and teacher XI, 180. f., with it he began his ministry and the New Testament XI, 2130. f.; it happened to us to good and example XI, 2125. f.; XII, 1136.; he wanted to be baptized because he bore the sin of the world XII, 1137.; by it the world is cleansed from all sin XII, 1131.; by it all waters are cleansed for the washing away of our sins XI, 2125.; in the A. and N. Testaments the very most is looked to C. T. XI, 2129. f.; in the papacy it was held in low esteem XI, 2128. f.; XII, 1137. f. The 40-day fast: the temptations XI, 535. ff., their order XI, 543. f.; his fasting is comforting XI, 534. f.; what teaching and exhortation lies in it XI, 534. f. The suffering C.: is spiritual, bodily, blended XII, 1365. f.; the spiritual more severe than the bodily XII, 1364. f.; wherein the blended consisted XII, 1369. ff.; happened according to the Father's good pleasure XI, 1083. f.; was an innocent XII, 549. f., voluntary XI, 526. f.; XII, 1514. patient XII, 551. ff.; the L. were greater than those of other men XII, 710., C. had no consolation either within or without XII, 1370.; whereby his mourning and trembling were occasioned XII, 1362.What his wrestling with death consisted of XII, 1363. f.; what a heavy L. his mocking on the cross was XI, 1349.; the L. on the cross heavier than in the garden XII, 1524.; was comforted by the thief XII, 1525.; that his leg was not broken is comforting XII, 1526. f. The L. reveals God's wrath against sin XI, 577. 1328., wrath and mercy XII, 1353. has happened to us too well XII, 1328. 1362. 1364. 1887.; C. has taken our person in the L. XII, 1352. f.; has been tempted to us too well XII, 1270. ff.; we had deserved all the L. XI, 577. f., we have martyred C. XI, 577. f.; that C. suffered for us is the high main article of Christian doctrine XII, 547. 549. which is denied in the papacy XII, 547. His L. is more than mere satisfaction, is a redemption XI, 723.; in the garden
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He overcame death, on the cross hell XII, 1517; his L. earns forgiveness XI, 7s6. f.; XII, 559. One must not only know the history of the L., but also its use and application XI, 602. f. 624; how to use it rightly XII, 1365. ff; the right use is faith XII, 1887. One cannot consider it rightly by one's own strength XI, 579.Right contemplation is God's work, which often happens very secretly XI, 579 f.; one should diligently consider the L. XI, 852; contemplation of it is salutary XII, 1516; one must always learn from the L. XI, 852 f.; the angels see and understand it XI, 854; wherein the wrong contemplation consists XI, 574 ff, XI, 576. ff; XII, 1352. f. 1886. f.; one contemplates the L. with heartfelt horror at one's own sin XI, 578.; he who is not frightened by contemplation is afraid of hell XI, 579.Right contemplation includes casting one's sins on Christ XI, 580, taking one's L. as an example XI, 581 ff; XII, 1328 f; the cross is the probation of the L. C., 581 ff; XII, 1328 ff; the cross is the probation of the L. C., 581 ff; XII, 1887. XII, 1887; the same is an unattainable example for us XII, 545 ff; salutary knowledge of the L. includes recognizing it as voluntary XI, 526 f; reason does not understand this voluntary L. and considers it unnecessary XI, 527; right contemplation transforms man XI, 579; the L. must be an experience of the heart XII, 1520; it works true repentance XII, 1518 f., should bring us to repentance and faith XII, 1514. f. 1526. and kill sin in us XII, 559. ff.; in our distress it is comforting XII, 1524.; we should thank C. for his L. XII, 1530.The right fruit of it is love XII, 1887. Parents should diligently hold up the L. to the children XII, 1515. f.; how to preach about it XII, 562. 1886. f. - S. Books, Cross, Skirt, Day 4.
d) Suffering and resurrection: C. had to suffer and resurrect XI, 676.; XII, 1535., both happened to us too well XI, 870. f., the article of both must be learned practice XI, 863. ff.
e) Death: teach how great both God's wrath against sin XII, 487. 762. and his love is XII, 476. 487. f.; was not a victory of the devil over C., but fulfillment of the will of the Father XI, 1042. f.; his T. alone a right T., makes ours a sleep XII, 2075. f.; his T. is comforting to us XII, 1275. ff. 2083. f.; after his T. all prophecies of him come true XII, 1530. f., then his kingdom has only fully begun XII, 1531. f.; the blood and water from the side signifies baptism XII, 538.
f) Death and resurrection: both prophesied XI, 2009. f. 2012. f., necessary so that forgiveness of sins could be preached XII, 1720.
g) Burial: As C. lay three days in the grave XI, 622. f.; is not decomposed XI, 422. f.; is buried for our justification and sanctification XII, 762.
h) Resurrection: The article of the A. is the most noble, on which finally stands our salvation and blessedness XI, 632. 771.; XII, 1534., we may be better advised of all articles than this XI, 949., therefore the apostles have pushed it fiercely before others XI, 948. ff. The angels see and understand the A. XI, 854., the devil does not like it XII, 1535. f., reason laughs at it XII, 1535. f., the papists think nothing of it XI, 665. harmony of the history of the A. XII, 1708.ff.; wHu the history is written XI, 662.; time of the A. XI, 622.; whether C. also appeared to his mother XII, 1716. f.;
Whether the wounds are healed and healed through the A. XI, 775. 777. f. C. is resurrected by its own divine power XII, 498.; the A. is a greater work than the creation XII, 1533. The A. was prophesied XII, 498. 509. ff. 1607. ff. The A. happened for our sake XII, 1581.f. 1585. f.; of the fruit and power of the A. XI, 602. ff. 624. ff. 634. ff.; C. has thereby overcome: sin XII, 1583. death XII, 1584. the devil XII, 1582. f., devil, sin, and death XII, 1584. ff., sin, death, and God's wrath XII, 493., our sin and cursing XI, 624. ff. 640. f.; the A. is comforting in all distress and death XI, 682.; XII, 2087. ff.; its fruit is peace XI, 748. ff, joy XI, 751. ff., righteousness before God and a former resurrection XII, 2038. f. 2048. f. 2050. f. 2077. f., that God is our Father XII, 1381. f., we C. brethren XI, 636. ff. and bride XII, 2020. f.; through the A. C. has wrought a new kingdom XI, 755.; XII, 1579.; the preaching of the fruit is strange, makes Christians alone XII, 1589. ff. The power of A. proves itself in the women who go to the grave XI, 623. f., in Thomas XII, 775. ff., in those who listen attentively to history XI, 662. f.; C. reveals this power through the word in faith XI, 663. f.. One must not only know the history, but also the benefit and use XI, 602. f. 624. 632.; XII, 1580. f.; one should accept the fruit of the A. with thanks XII, 1586. ff.; power and consolation of the A. is not understood by reason, but only through faith XI, 627. ff, 637. ff. 706.; one must not only believe the A., but also the fruit XI, 949.; he who believes has the fruit XI, 625. f.; what it means to believe the A. XI, 947. f.; one cannot believe this article firmly enough XI, 665., is difficult to believe XII, 1579., two strong obstacles XI, 665. f.; how the fathers comforted themselves in the A. T. oer A. XII, 2088. f.; how to take comfort in the A. in all kinds of crosses and temptations XII, 1588., m terror of conscience and death XI, 979. f., Against sin, death and the devil XII, 1586. ff. Let us diligently pray that we may abide by the Easter Day XII, 1591. Let the A. produce fruit XI, 665. let us also work an A. in us XII, 513. let us work faith and love XI, 778. let us provoke ourselves to good works XII, 512. ff.
i) Ascension and sitting at the right hand of the Father: C. has ascended, not merely been taken up XII, 1899.; he now fills all creatures XI, 943., is closer to us now than when he was on earth XI, 940. 942. 944.; he sits at the right hand according to his human nature XII, 165.; to sit at the right hand is to sit like God XII, 1608.; the ascension teaches the nature of the kingdom C. XI, 1898. f., his sitting proves his divinity XII, 1573. f. Both were prophesied XI 941. ff. In his ascension he led captive the prison XI, 943.; XII, 1899. f., assumed his dominion over all things XII, 941. ff.; XII, 1898. f., he is not idle, rules his kingdom XI, 780. f. 870. f. 940., rules and protects his own XII, 1553. The ascension and the sitting at the right hand is comforting XI, 941. f., the right hand is the right hand of God. Reason cannot comprehend both XI, 940. f., what sitting at the right hand is, it does not understand XII, 1479. f.; faith makes us partakers of the benefits of the Ascension XI, 943. How one should act about the Ascension XII, 1898. ff.
k) Future to judgment: how it will happen XI, 1885. f.; XII, 1010. 2057. f. 2068.; the voice
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of the trumpet XII, 2058. f. 2068. f. 2096. f.; the field cry XII, 2058. 2069. 2096. f.; the sign of the Son of Man XII, 2061.; how he will execute judgment XI, 1886. ff., why in this he will cite only the works of mercy and of unmercy XI, 1887. ff, the future will be terrible to the damned XI, 1886; to Christians it is comforting XI, 1887; XII, 984; ff, 2097; who should not be afraid of it, but rejoice XII, 1011; ff, and desire it XI, 1894; XII, 2070; they also ask for it XI, 1894; XII, 1011; the weakness of faith hinders the joy of it XII, 2070.
Cf. Books, Cross, Nativity, Incarnation, Rock, Day 4.
- work and ministry C. General: His ministry began with his baptism XI, 2130. f.; did not begin it until God called him XI, 2134. f. 2136.; what he did are words and works, his words find works and vice versa XII, 1305. ff.; the miracles are not so comforting as his sermons XI, 2176.; his ministry and work are heartily pleasing to God XI, 2142. f., besides C. is wrath alone, in him vain good pleasure XI, 2141. ff.; C. is given for gift and example XI, 17. 799. f. for all XI, 1107. f., what he has done, he has done for us XII, 1270. ff, has taken upon himself all the world, has taken its place XI, 1526. ff.; can exercise his office only on the miserable XI, 1850. ff.; his office is the foolishness of reason XI, 1969., is actually denied by the papists XI, 424. f.; let C. be well known in his work XII, 1585.; from Scripture let it be learned how and why God sent his Son into the flesh XII, 634.; C. C.'s work and suffering should be regarded as an example XII, 316; how to take comfort from it in temptations from the world XII, 1486, sin XII, 1486, f. and devil XII, 1487, f. - Some turn C. into a terrible one XII, 1351. f.; he was not a new lawgiver, but a savior XI, 1346. 2187. f.; is indeed our Lord, but not an angry judge and tyrant XI, 1260. f. 2336. ff.; XII, 877. f. 1916. f., a savior, not a judge XI, 1088. 1841. what the papists make him to be XI, 1088. 2409. f.; XII, 1506. how they have therefore pictured him XI, 1265.; his office is not to terrify, but to comfort XI, 696. ff.; is not to bring bodily, but spiritual gifts XII, 1102. f.; is the life and light of men XI, 2053. ff, their light XI, 2295. f.; is made unto us of God for power, virtue, and wisdom XII, 1765., gives us power to do good XII, 123.; his office even now is to take away death and give life XI, 1663. f. 1668. f.' 1671. ff.; Christ is gracious, kind, gentle, gives himself wholly to us XI, 10. 2185. ff. 2355.; XII, 1003. he is righteous XII, 1003. f.; he is the mother hen, the faithful are his chicks XI, 212. ff.; walks with the blind, the deaf etc. XI, 93. comes only to liars, fools and sinners XII, 1744. ff. We needed a Savior XI, 1094. ff; C. is the only Savior XII, 1395; without him there is no help, counsel, or consolation XII, 1395. f; whoever does not adhere to him is eternally lost XI, 819. ff. ff. - We needed a Redeemer XI, 947; what a great work redemption is XI, 1097. ff; XII, 979. f.; had to be done by the Son of God XII, 980. f., is not his work alone XII, 655. f., why attributed to him XII, 656.; could not happen without ransom XII, 980.; C. has law, sin, death, devil and hell
XI, 1965. 1982. ff; XII, 1832. 1844., yes, all our enemies XII, 1867., and imprisoned in prisons XII, 1899. f., and indeed for us XI, 1965. ff; this redemption brings forgiveness, righteousness, life, bliss XII, 981. it is the foolishness of reason XII, 633., was not taught in the papacy XII, 633. f., we ought to esteem it highly XII, 981. ff., the same no one can believe as firmly as he ought XII, 1241., how ungrateful we are against it XI, 1101. f. C. redeemed from the law XII, 234. f. spiritual XII, 253. f.; he has fulfilled the law, redeemed us from it XI, 293. 1703. f.; XII, 1692., has fulfilled it completely XI, 1964. f., fulfilled the commandment of charity XI, 22.; he kept the law voluntarily XI, 2165. f., voluntarily and perfectly XII, 230. ff,; how he could be under the law XII, 233. ff.; he need not have been presented in the temple XI, 2150. f.; he fulfilled the law for our sake XI, 2166.; XII, 233. f. 236. f., how this benefits us XI, 2166. f.; he has abolished circumcision XI, 292. and the Old Testament sacrifices XII, 1550. ff. He has redeemed us from all sin and unrighteousness XII, 122. and borne our sin XI, 1703. ff, done enough for all men's sin XII, 1552. f., for original and real sin XII, 1554. which is very comforting XII, 1555. f.; has restored to God the glory which Adam robbed him of XI, 139. f.; takes our sinful birth, gives us his pure one XI, 127. f.; has made the cleansing of our sin by himself XII, 163. ff.; puts on us as his garment, and cleanses us from sins XII, 267. f. He has purchased grace for us XII, 1557. f. He has overcome death XI, 292., draws us from death to life XII, 1883. 1926. f.; has overcome death and the devil, as the Ichneumon overcame the whale XII, 1519. He was to deliver us from the power of the devil XI, 26.; has overcome the devil who took hold of him XI, 1082. f.; XII, 1557. f., and hell XII, 1527. f. - C. is a shepherd and bishop of our souls XII, 563. ff., a good shepherd XI, 780. ff. 1258. f. 1266. f., brings life and full sufficiency XI, 1129. f., pours out all earthly and heavenly goods XI, 1838. f.; he alone is the shepherd XI, 802. ff. 820. f., not Moses XI, 809. f.; as he was once a shepherd on earth XI, 793.; as he knows his sheep XI, 790. f. 874., calls by name XI, 1131. f., carries out XI, 1132. f.; exercises his office by word and preaching XI, 1130.; the devil does not want us to believe that C. is our good shepherd XI, 1264. ff.; how to take comfort in his shepherdship XI, 1260. ff. 1264. ff. 1270. f. - C. is a king XI, 420., became so through suffering and death XI, 422. f., a king and our brother XI, 2345., after his humanity is set heir and lord over all things XII, 156. 158.; not a worldly king XI, 26. f.; his dominion is on his shoulder XI, 1996. f., is meek XI, 11., wonderful XI, 1998. ff. 2003. f., Council XI, 2001. ff, power XI, 2001. ff, hero XI, 2003. ff, victorious and invincible XI, 43., Everlasting Father XI, 2005. ff, Prince of Peace XI, 2008: ff, a King of Peace XI, 140., who makes righteous and pious XI, 15., who makes consciences glad XI, 5.ff. 10. who comforts the future XI, 12. f. 14. f.; he sustains all things with the word of his power XII, 161. ff., preserves the natural life of men XI, 1864. f., governs and protects his own XII, 1553. f., seeks our benefit in all the ways of life XII, 1815. f. -
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He is king and priest XII, 1662. f.; came to the priesthood by dying, to the kingdom by the priesthood XI, 423.; Scripture speaks first of the kingdom, then of the priesthood, then of dying XI, 423.; His high priestly office is more glorious than the royal XI, 421. He is our high priest and mediator XI, 43. 421. f., a spiritual priest XI, 2345. not an Old Testament one XII, 462. ff., became it through suffering and death XI, 422. f., our high priest XII, 1521. f., has by his sacrifice done enough for all men's sin XII, 1552., his sacrifice is eternal XII, 1552., he has acquired an eternal forgiveness by the same XII, 463. ff; his priesthood was very necessary to us XI, 421.; XII, 1551., apart from C. sacrifice is no help XII, 1553., to seek another sacrifice is blasphemy XII, 1552. and deserves hell XII, 1555.; his sacrifice makes blessed those who believe in it XII, 1552.; from his sacrifice the Old Testament sacrifices no longer apply XII, 1550. ff; it is comforting that he is our high priest XII, 1521. f. 1554. f. C. is our mediator and propitiator before God XI, 1085. f.; XII, 1483. our only mediator XI, 2260. f., Where he does not mediate, there is only wrath and condemnation XII, 1465. ff., without him we cannot come to the Father XI, 1085. f., through him we are to come to the Father XI, 1087., he does nothing but make us sweet to the Father and bring us to him XI, 1084. f., he represents us before God and intercedes for us XII, 267. f. 1552. f. 1561. f.; this mediator is rejected by those who rely on his works XI, 1085. f., as the papists do XI, 1085. f. C. is the last teacher, orator, apostle XII, 154. f. His work reveals his love XII, 2025. - S. glory 2, redemption, laws II, 4. 5, sick, cross 10, priesthood, kingdom, sheep, sin 5, death, works I.
5 Christ in the A. T. The whole A. T. has nothing else in it. T. has nothing else in it but C. XI, 133. f. 135. f.; all the histories in it rhyme with him XI, 260. ff.; his baptism is looked upon by the A. T. XI, 2129. f.; Moses deals with him, but not everyone understands him XI, 671. ff.; examples of how Moses and the prophets act of him XI, 675. ff.; the promise of him is repeated often and ever more clearly XI, 2340. ff.; prophesied is that he should be God and man XI, 325. ff, His divinity XI, 1148. 1150.; XII, 166. ff, his humanity XII, 174. ff., his birth XI, 143. ff., time and place of the same XI, 2017. ff., death and resurrection XI, 2009. ff., resurrection XII, 498. 509. ff., ascension XI, 941. ff., what was to take place in him XI, 154. 237. ff. 249.; there are many examples XII, 404. ff, as, Aaron's almond rut XI, 143., Gideon XI, 1989. f., the skin spread by him XI, 143., Isaac's sacrifice XI, 260., Joseph XI, 260., the paschal lamb XII, 486. f., the Sabbath XI, 136., Solomon XI, 140. 2037., the brazen serpent XI, 1160. ff. 2235. ff. - S. prophecies!, woman's seed.
6 Recognition and contempt of C. The recognition of C. is of two kinds, the one, which is not sufficient, is that one recognizes him according to his life, considers him a holy man XI, 2297. f.; the false recognition hovers on the tongue, thereby one also wants to do something oneself for salvation XI, 999. ff.; the other and right one is that one recognizes him for the true living Son of God XII, 1709. 2298.; XII, 1478, ff.; to recognize C. is to recognize him as a gift and example XI,
- ff, believe in him XI, 94. 1000. f. 1014. ff. 1852. f.; he is recognized only by faith XI, 183. 2298. f.; XII, 1893.; what it means to recognize C. as his King XI, 2121. f.. Right knowledge cancels reliance on one's own works XI, 1015; takes away all sin XI, 1734; gives righteousness XI, 627; makes one a Christian XI, 1015; 1852; makes the heart a dwelling place of God XI, 1037; f., leads to the knowledge of the love of God the Father XI, 1037; through it C. clarity is reflected in us XI, 1768; it works love XI, 1088; toward God XI, 1035 ff. and Christ XI, 1000; makes a despondent conscience calm XI, 1087; cheerful XI, 1852 ff, makes undaunted XI, 1038. without it one must despair XI, 1001. it brings joy XI, 704.; XII, 1895. right knowledge is necessary XI, 1734. it seems soon learned XII, 1482. it is not so soon XII, 1485. et seq, encounters many obstacles XI, 96. f.; reason does not rightly recognize C. XI, 346. f. 2297. f. 2309. f., few recognize him XI, 1070. and thank God in C. XI, 276. C. remains hidden from the world XI, 1069. f.; to attain the right knowledge, one must leave everything XI, 1919., only grace works it XI, 312., comes only through the Holy Spirit XI, 523. f. 527. 627., must come from the Father XI, 1140., comes from the Gospel XI, 801. We are to grow in the knowledge of C. XII, 1242., how this happens XII, 1244. ff, C. is a sign that is contradicted XI, 247 ff; there are few Simeons who bless it, most despise and curse it XI, 240 ff; many fall by their own presumption XI, 244 f.; those who fall by it XI, 244 f..Whoever falls by him, whoever rises by him XI, 246. f.; his enemies, though divided among themselves, are one against him XI, 248. f.; we Gentiles should learn from the fall of the Jews XI, 247.; one should not be angry with C. poor form XI, 2117. ff, one should not look for him anywhere but in a small form XI, 2121; not to be angry with C. is great grace XI, 87. f.; one should flee who does not preach C. rightly XI, 89. - S. Erkenntniß 3, Feinde 1.
7 C. and the holy scripture. C. is to be sought only in the Word XI, 452. ff.; the Scriptures have nothing but C. XI, 346.; they speak of him sometimes as of a man, sometimes as of God XI, 2334. f., distinguish according to which nature they speak of him XII, 154. f..
C. and the Father. C. is One God with the V. XI, 569., equal to the V. in the Godhead XI, 2044. ff., another person than the V. XII; 158. ff.; in what way the V. is greater than C. XI, 1079. f. - S. Erkenntniß 1, Vater.
- c. and adam. Similarity and dissimilarity XII, 1556. ff. 1735. f.
- c. and Moses. Christ's office is to make death small, Moses to make it great XII, 1926. f.
11 C. and John. How far C. was before J. and came after him XII, 1050. ff.; how J. must decrease, but C. must increase XII, 1789.; the humility of both at C.'s baptism XI, 2138. ff.
12 C. and Mary. How one took care of the other XII, 1523.
13 C. and his apostles. What a fine, simple, friendly, lovely life they led XI, 927; C. is said to have tucked them in at night XI, 1246; C. spoke most kindly to them XI, 1076. 1079,
2144 Chrysostomus Sach Register. Demuth2145 .
called them dear children, friends, brothers XI, 635. the apostles > could not grasp the last XI, 635.; XII, 1377. f.; dealt with them > meekly and patiently XI, 2336. ff., kinder than a father XI, 855. f" > often let them be fooled and bore their weakness XI, 598. had patience > with their weakness XII, 1019. 1319. f., with their unbelief and > stubbornness XI, 959. f. 962., punished them mildly XI, 944. f.; told > them many things which they did not understand at the time XII, 1717. > The apostles hoped for an earthly kingdom from C. XI, 856., resented > the weak C. XI, 684., were bold with C., despondent at his death XI, > 773. f., were physically and spiritually saddened by his death XI, > 855. f., distressed by their denial of C. XI, 845. f., in which > distress C. did not leave them for long XI, 846. > > 14 C. and the faithful. Their union is presented under the image of > the royal wedding XI, 1748. ff, which image is hard to believe XI, > 1751. f.; he is the bridegroom, they are the bride XII, 1507.; they > are married by faith XI, 1742. ff.; XII, 2018. ff.; how comforting > this is XI, 1742. ff.; between them is bridal love XI, 1742. ff.; he > recognizes her with unspeakable love XI, 825. ff, C. bears his > bride's infirmities and purifies her XII, 2025. ff.; Satan seeks to > disturb this marital relationship XII, 2028. f.; it is something great > to know that we are recognized by C. XII, 1893. ff. XII, 1893; C. is > an example to the faithful in faith and love XI, 1372. - See above 4, > brotherhood, Christ, care, faith II, 7, members, hen, love 3. 5. > > C. and the world. He puts them to shame XI, 121. f. - S. Herod 3. > > 16 The True and the False C. When the devil is a false C. XI, 696. > ff.; how to distinguish the true from the false C. XI, 700. ff.; how > C. and how Satan shows hands and feet XI, 704. > > Cf. Love 3, Messiah, Name, Sermon, Shem, Day 5, Word II.
Chrysostom. Opinion on the question that John addressed to Christ through his disciples XII, 1017. f. - S. Church Fathers.
Cognitio**.** What the c. activa et practica of the history of suffering is XI, 854.
Celibacy. S. Celibacy.
Colossians. Paul did not preach to them first XII, 963. f., praise them XII, 962. f..
Concilia. 1 General. Can err XI, 436. ff. 458. 460; their decisions do not bind consciences, as the popes teach XI, 436. how they want to prove this XI, 1396. f.; their decisions do not belong to the many things that Christ still had to say to his disciples XI, 874. ff. 910. ff.; have no command to teach new things XI, 1075. f.; is nonsensical that they want to decide anything in matters of faith XI, 1398.; their decisions are valid only in so far as they agree with God's word XI, 1398. f. 1509. f.; do not trust them XI, 438., do not accept them untested XI, 1120.f. 1394. ff.; XII, 1508. f., how to behave against them XI, 438. 459. f.
2 The C. at Nicaea. Why it did not decide on the celibacy of the > priests XI, 1398.
Confitemini XI, 1050.
Constantinus, emperor. Resisted the persecutions XII, 1283, 1296; resisted Arius XII, 1287, wanted him to be accepted again to the priesthood XII, 658; expelled Licinius XII, 1283.
Constantius, emperor. Fell to Arius at XII, 1287.
Continens. Terra c. XII, 1803.
Contritio. Means: repentance, the word is taken from Scripture XI, 707.
Corinthians. 1. the persons. Abused Christian liberty XII, 478. 480. 796. ff; had divisions among themselves XII, 813. f. 836. 900. 908. 1086.
- the letters to the C. Both seek to maintain the C. in the pure > doctrine XII, 836.; the first was prompted by the divisions XII, 900. > was sharp XII, 796. ff. 900.; the second soothes the sharpness of the > first XII, 798. praises the apostleship XII, 836.
Creatures. Division of the creatures into classes, similarity among each other XII, 1674. ff; in every creature something is found that is there instead of the word XII, 1675. ff; all have beginning, means and end from God XII, 643. f.; are good, Christians may use them XII, 516.; are subject to vanity without their will XII, 722. ff. 728. ff. 732. ff. 980., prisoners of the devil and evil men XII, 733. f.; yet on hope XII, 726. f. 728. ff. 733.; await a new being and life XII, 728. ff. 733. ff., wherein their sighing and longing consist XII, 722. f. - See Sun, Fall.
Cyprian. The first part of the book is a book on the history of the Church.
D.
Gratitude against people demands God XII, 391.
Giving thanks. 1. to God is to recount in prayer the benefits received XII, 94; Christians are to show gratitude for the benefits in the Gospel XII, 938. 943. f., to give thanks XII, 978. ff - S. to give thanks.
- thanksgiving and supplication must go hand in hand XII, 945.
Thank Offering. Is to preach, hear, honor and promote his word to the praise of God's grace XII, 938.
Thanksgiving. What this means XI, 276; prayer without thanksgiving is like an incense burner without coals XII, 1106; it makes prayer sweet and worth listening to XII, 1105 and easy for the person praying XII, 1106. f. - S. giving thanks.
Representation in the temple. S. Christ 3.
Humility. In which it consists XII, 386; it is to serve the wicked with one's goods XII, 1772; it does not seek high things XI, 147; it is praised to us XII, 1821; it is the loveliest virtue of love XII, 677; it is the most beautiful adornment of Christians XII, 682, f.; it especially adorns youth XII, 677, f., a characteristic of right saints XII, 682. f.; God demands it XII, 678., Christ demands it of all in his kingdom XI, 1683. ff.; the most necessary virtue to preserve peace and discipline XII, 677. f. 1981.; comes to Christians in all ranks XII, 1877. ff.; one should practice it even against enemies XII, 386.; is quite impossible to nature XI, 2327. f., rare XII, 386; found only among the elect and saints of God XII, 386; false D., hope, is in the human heart XII, 1379. f.; only the Scripture teaches this XII, 1772.; it is the fruit of the Word and of faith XI, 147.; it comes from the knowledge of sin XII, 686.; the example of Christ XII, 467. f. 678., of Christ and John at Christ's baptism XI, 2138. ff., our own
2146Humble Subject register. Spouses2147
Weakness XII, 682. f., because God's hand is mighty to humble and to > exalt XII, 686. f., God's grace and blessing rests on the D. XII, > 685. f; an example of the D. is the centurion at Capernaum XII, 1183. > f.; one must hold fast to the D., it is easily lost XII, 681. f. - S. > Faith II, 10.
Humble. S. Despised.
Desertio gratiae. The first part of the book is the first part of the book.
Germans. Are not considered gluttons without reason XII, 594; their drunkenness and gluttony great, increased XII, 596. ff; wanted to feast only day and night XII, 935; also otherwise intemperate XII, 603.
Germany. No wonder, if it would have perished long ago because of ingratitude against the gospel XII, 942.f. - See Prophecies 2, Turk 2.
Deacons. Their original office: administration of temporal goods XI, 2063. 2066.; XII, 187. 336.; later it was made epistler and evangelier XII, 187.
Didymus. Surname of the apostle Thomas, means: twin, not: doubter XI, 776. f.
Thieves. S. Thieves of God.
Theft. Widely distributed XI, 1829. ff.
Serve. One cannot serve God and oneself d. XII, 1826. f.
Servant. A Christian should boast of being a holy servant of God, but this is difficult XI, 2289. ff. - S. Lord.
Dietrich of Bern. Contains Narrentheidinge XII, 454. f.
Disputation at Leipzig in 1519. Luther intends to stick to what he held there until death XI, 2308.
Dominica in albis. S. Sunday.
Dominicus, St. Had faith in all error XI, 390. .
Donatists. Wanted a sinless church XII, 27. 1236.
Trinity. 1. the doctrine of the Trinity. there are three distinct persons in One undivided Being XII, 647. f. 651. 653. 1667. ff.; the persons do not separate XII, 630.; the Son is the Word of the Father, which no one hears speak but the Holy Spirit XI, 957. Spirit XI, 957.; "person" is not a fitting word XII, 649. This doctrine is not to be comprehended XI, 2239., is a heavenly thing which the world cannot understand XI, 1146. f., high above human reason and language XII, 628., comes not from reason but by revelation XII, 630.; reason cannot comprehend this doctrine XII, 157., not, the difference of persons XII, 645., strives hard Against this doctrine XI, 162. 164., has done so at all times XII, 646. f.; the logicians make erroneous conclusions in this doctrine XII, 1668.; this doctrine Jews, Turks, and heathen reject XII, 630. f., the Jews XII, 1205; the Jews and Turks XII, 1483, f. 1573, 1609; not to seek to understand it XI, 164; not to ponder and judge about it according to human wisdom XII, 628, 631, 1133; not to judge according to reason, but according to Scripture XII, 647, f. 651, f.; to believe as Scripture reveals it XII, 1133, f.. This article is incomprehensible, but therefore not to be rejected XII, 1483. ff., it is foolish to take offense at it with reason XII, 647. f. 652., it is strongly founded in Scripture XII, 632. 652., from what kind of sayings it is to be proved XI, 1147. ff., one should hold fast to such sayings XI, 1151.; the fathers read it together from the whole Scripture and preserved it against all heretics XII,
656; he who abandons God's word loses this doctrine XII, 1609; one > must be rightly grounded in this article XII, 646; without knowledge > and confession of it no one goes to heaven XII, 1133; one should > preach it to the believers in Christ XII, 1133; how one should treat > it XI, 2239; XII, 1904.It is to be preached to the believers in Christ > XII, 1133; how it is to be treated XI, 2239; XII, 1904. God has > preserved this doctrine, and will continue to do so XII, 659. - S. > Trinity, Spirit 1, God, Son, Father, Word II. > > 2. revelation of the doctrine of the D. In the Old Testament the > plurality of persons is taught Gen. 19:24, XII:174, Ps. 2:8, XI:1150, > Ps. 8:5-9, XI:1148, Ps. 45:7, 8, XI:1150, XII:174, Ps. 68:19, XII:175, > Ps. 110:1, XI:1148., Zech. 3, 2. XII, 175. further, where the same > teaches the Deity of Christ XI, 1148. 1150., or the Deity of the Holy > Spirit XI, 1151.; the trinity of persons and the unity of essence, in > the history of creation XI, 156. ff.; XII, 644. f. The N. T. teaches a > plurality of persons Joh. 14, 9. XII, 651.; Acts 20, 28. XII, 650. f., > Rom. 11, 36. XI, 644. f., 1 Cor. 12, 4-6. XII, 826., 1 Cor. 10, 9. cf. > with Deut. 14, 22. XII, 649. f., Gal. 4, 4. 5. XII, 228., Gal. 4, 6. > XII, 239., Col. 1, 15. XII, 647. f., Heb. 1, 2. XII, 157. where it > teaches Christ's Deity XI, 1147. ff. 2049. f., or the Deity of the > Holy. Spirit XII, 1151.; it teaches the plurality and the difference > of the persons John 1, 1. XII, 1665. ff.; the doctrine of the D. > follows from the work of redemption and the outpouring of the Holy > Spirit. Spirit XII, 632. f., from the words of institution of baptism > XII, 655.; the D. was gloriously, sweetly and comfortingly revealed at > Christ's baptism XII, 1131. ff.
Trinity. The word is not found in the Scriptures XI, 1146., is not a quite suitable expression XII, 649., not a delicious German XII, 628.; means that God is threefold in persons XI, 1146.; XII, 628. - See Trinity.
Duleia S. Worship.
Drought. S. Starvation.
E.
Image of God. In what it consisted XII, 916. f. 1192. f.; would have been inherited by birth XII, 916.; how it was lost XII, 1192. f. - S. Inheritance, renewal.
Eck, Dr. Ward on Luther rich XII, 1440.
Cornerstone. S. Foundation stone.
Marriage bed. How it is stained XII, 1996. ff. 2011. ff.
Adultery. God's Word protects against it XII, 1994. ff. 2009. ff.
Marriage degrees. Papal teaching on this XI, 1400.
Husband and wife. Conduct on both sides: they should keep the image of Christ and His Church before their eyes XII, 2018. f. 2027. ff.; they should have heartfelt trust XI, 1749., fellowship in everything, good and bad XI, 1749. f.; discord easily arises XII, 1991. ff. 2006. ff, they should be patient XII, 1992. f. 2007., reconcile in the case of discord XII, 1993. 2008.; there is displeasure in the spouse XII, 1994. ff. 2009. ff., but let there be no harlotry and knavery among them XII, 1996. ff. 2000. 2011. ff., let them beware of fornication XII, 2019. f., as they shall overcome the lust of the husband and lust for others XII, 1994. ff. 2009. ff.; some forsake their pious and fair wives, and cleave to nasty brats XII, 1996. 2010. f.. The man shall be the head of the woman
2148Unmarriage Subject register. Unity2149
The woman shall be subject to the man XII, 2028. ff. - S. husband, > wife.
Celflessness. Is about the sinful depraved nature XI, 415.; the Pontifical celibate life is, tempting God XI, 265., has led to unchastity XI, 415. - S. Matrimony.
Husband. In what his profession consists XI, 221; remain in his state XI, 2079. f.; means the law XI, 265. - S. spouses.
Marriage shyness. S. Marital status 6.
Marital status. 1. the doctrine of marriage is the most necessary piece of one XII, 1984. f. 2000. f.
- founder and sustainer of E. is God, who loves him XI, 464.; E. > God's foundation XII, 1986. 2000. ff., that one should learn well > XII, 1986., this believe, almost the highest art in E. XII, 1986. ff. > 2000. ff., all would like to recognize it XI, 1990. > > 3. holiness of the E.'s. Is a divine, spiritual, not a worldly state > XII, 1990. 2004. f. 2020., a Christian, blessed state XII, 2000.; as > it would have been in paradise XII, 2014.; distinguished from > fornication by God's word XII, 1987. ff. 2001. ff.; is holy although > much is sinned in it XII, 1998. 2013. ff. > > 4. works of the E.'s. Scripture praises them XI, 258.; are not a > disgrace XI, 414.; are something other than fornication XII, 1649. > 1987. ff. 1999. 2001. ff.; do not happen without sin, but which God > forgives XII, 2013. ff.; should be done with moderation XII, 453. > > 5. honor and glory of the E.'s. God honors him XII, 2016; Christ > honored him at Cana XI, 464; an image of Christ and the church XI, > 473; XII, 2018; ff; although three pagans praised him, they did not > know this high honor XII, 2019; 2030; the noblest estate by which all > other estates exist XII, 2001; he is praised because of fruit, > faithfulness and love XII, 1986.It is a precious thing, because a man > may entrust himself and his goods to a woman XII, 1986; it is the > highest thing, that God's word is written on your spouse XII, 1986. > f. 2004; it should be dear and valuable to us XII, 1991. 2013. ff; we > should hold it in honor, beware of fornication and whoredom XII, 2019. > f. 2030. f.; in what way celibacy is preferable to it XII, 77. f.; it > is the highest thing, that God's word is written on your spouse XII, > 1986. f. 2004. > > 6. enemies and despisers of the E.. Satan hates him, causes discord > XII, 1991. ff. 2006. ff., arouses displeasure, lust for others XII, > 1994. ff. 2009. ff. Contempt of E.'s is shameful XII, 2016. f., > fornication is contempt of E.'s XII, 1996. ff. 2012. 2019. f.; > whoever does not hold him for God's order desecrates him XII, 1997. > 2012.; for this the world does not hold him XII, 1987. 2001., the > pagans XII, 1987., the sophists XII, 1987. f., papists, monks and nuns > XII, 1990. 1996. 2004. f., 2011. 2031.; pagans and papists have > despised him XII, 1984. f. 2000., the world XII, 2030. f., the papists > XI, 426. 464., the orders in the papacy make him despicable XII. 78.: > some despise him unjustly because of his toil XII, 2017. Marriage > shyness arises from poverty and food worries XII, 536. > > 7. benefit of the E. He practices faith and love XI, 465; serves > against unchastity XII, 453 and adultery XII, 1938. > > 8. woe of the E.. Beautiful marriage rare XII, 1993. 2007. Much woe > in the E., because it is a work of God XI, 464, is quite a monastic > life full of contestation. > > XII, 1993. f. 2008. f.; Satan causes discord XII, 1991. ff. 2006. ff., > arouses discontent in the spouse XII, 1994. ff. 2009. ff.; one suffers > all woes cheerfully XI, 464. f.; with what one should console oneself > XI, 464. f.; that God is the founder of the E. is comforting XII, > 1990. 2004., a good weapon against discord XII, 1991. ff. 2006. ff. > and discontent in the spouse XII, 1994. ff. 2009. ff. > > 9. right beginning of the E.. One should not seek pleasure in it XII, > 1991. 2005. f.; one should take a wife, so that one does not harm > one's neighbor through adultery XII, 1848.; one should begin it with > prayer XI, 426. f.; parents should give spouses to the children, who > should not take them for themselves XI, 360.; whether parents may > force the children to marry or to marry a certain person, whether the > child must obey XI, 358. f. - S. betrothal.
Cf. spouses, fornication.
Wife. Her office XI, 2080; not a whore XII, 1649; can be better than a virgin XII, 1829; commonly does not have such a heat as this XI, 522; remain in her state XI, 2080 - S. spouses.
Respectability. What it consists of XII, 356. f.; Christians should practice it XII, 356. f.
Honor. 1. God's honor is due to God, Adam wanted to rob him of it XI, 139, 2036; Christ brought it back to God XI, 139. f. 2036. f.; consists in proclaiming his works XII, 1794; this is the highest honor, that one believes God to be true XI, 1049.; God's E. nullifies man's E. XII, 1794.; where God's E., there is peace XI, 140. 2037.; to God's E. everything in the church should be directed XII, 618. f.
- Christ's E. Is His Walk to the Father XI, 881. f.
- the neighbor's E. One should not cut it off XI, 1364. ff., with > which, however, the preaching and judging office is not abolished XI, > 1364. f. - S. slander.
Ambition. 1. ambition. Roots deeply in man XI, 139. f.; disputes the nature of the ministry XII, 410. f.; corrupts even the best gifts XII, 425.; hence all misery and strife XI, 139. f.; hinders blessedness XII, 399. f.
- e. and money ore. Usually with each other XII, 410. f.
Self-conceit. Judges sects XII, 325; beware of it XII, 325. f. - S. Selbstruhm.
Self-praise. S. Self-glory.
Self-interest. Obstructive to Beatitude XII, 399. f.
Unicorn. Cannot be caught XI, 1245.
Unity. 1. among Christians. Right unity is not piecemeal XII, 389. f.; should be among Christians, they all have equal spiritual goods XII, 41. ff., One Christian XII, 46. ff.; it should be preserved by sparing the weak in knowledge XII, 1074. ff, bearing the infirmities XII, 1077. ff.; how, in order to preserve E., one should behave against an erroneous interpretation of Scripture XII, 1096. f. E. of the Spirit is E. in spiritual things, in Christ XI, 148. in doctrine and faith XII, 896.; is not found with the world XII, 738. is fruit of faith and word XI, 146. f.; XII, 739.The first, noblest, most necessary virtue among Christians XII, 738 ff; beneficial for the church, if it is lacking, harm arises XII, 740; can unite all outward disparity XII, 741; difficult to keep XII, 897; Satan rages against it XII, 741; is preserved if one sticks to the word XII, 818 ff;
2150Settler Subject register. Erkenntniß2151
The apostles diligently exhort Christians to the same in the spirit > XII, 738. f.; why Christians should make use of it XII, 739. ff. 898.; > the former disunity in paganism XII, 815. ff. should incite to this, > that we now have a certain doctrine XII, 818. ff., that we have One > Christ XII, 820. ff., that all gifts come from One God XII, 825. f. > 828. 829. f. - S. sense, disunity. > > 2. among sinners there is unity, but of the flesh XI, 147. f. and > only in few pieces XII, 390.
Hermit. Fools with their flight from the world XII, 574.
Dedication. How churches should be consecrated XII, 1962. f. 1971. 1983.; Church consecration prayer XII, 1983. f.; Customs in Luther's time XI, 2420. f. 2427.; Church consecrations in the papacy XI, 2424. ff.
Elements. Paul calls the letters of the law XII, 223.; why the law is called "E. of this world" XII, 224.
Wretched. The Lord has mercy on them XII, 1752. ff.
Elijah. Had fear of death XII, 1707.; the Jews rightly expected him before the future of the Messiah XI, 102. f.; among the Christians it was a common speech that he should come before the last day, but he has already come XI, 101. ff.; XII, 154. f. - S. John II, I.
Elizabeth. The name is called Rest of the Lord XII, 1722.; St. E.' s saying about monastery paintings XII, 184. - E., the mother of John the Baptist s. Mary 3.
Parents and children. Parents should lead their children according to God's commandments XI, 472, diligently hold Christ's suffering before them XII, 1515. f.; parents need divine help to preserve, keep and govern their children XII, 1871; what a sorrowful suffering it is for them when they think their child is lost XII, 1868. f.; right conduct of parents when children are lost XII, 1871, when the c. are lost XII, 1871. obedience to the c. has commanded God next to his obedience before and above all things XI, 357.; in the c. one is obedient to God XI, 360.; obedience goes beyond raising the dead XI, 360.; c. are to keep the c.'s last will XII, 862.; the c.'s power does not apply in spiritual, divine things XI, 471. f.; one must obey God more XII, 506. f.; c. are not to obey against faith and love XI, 358.; the pope cancels obedience to the e. XI, 357. e. are to punish the c. XI, 1292. ff. for disobedience XII, 554.; he who does not punish them is unmerciful and a murderer XI, 1294.
Emim. Means: Abominable, Fearful XI, 341.
Sensation. The Essence of the Sentient XII, 1677.
Enak. Means: golden chain XI, 341.
End Christ. Not the correct translation of Antichrist XI, 28.- S. Antichrist.
Angels. 1. general. Means: messenger XI, 92; who is called E. XI, 92.
- the good E. kind and nature: desire to see what is preached to us > XII, 968.; see and understand Christ's suffering and resurrection, > cannot see enough XI, 854.; humble toward God XI, 142.; give glory to > God XI, 2039. 2046.; love us XI, 2039. 2046., the Christians' best > friends XI, 142. office and works: are called E., because they are the > noblest and highest messengers of God XI, 93.; are like wind and > lightning in their ministry XII, 173.; of their ministry one can take > comfort from his ways XI, 540. f. > > The devil fell because he wanted to make himself equal to God XII, > 679. > > 4. the evil and the good E. Where a devil challenges us, many good E. > XI, 545. - S. talks.
Dormant. "Dormant with Christ" XII, 2051. ff.
Epha. Derivation of the name, location of the land XII, 310. f.
Ephratha. Means: fertile XI, 132. 324; has the name probably from Caleb's wife XI, 324.
Epiphany Festival. S. Festivals.
Epistles. S. Pericopes.
Epistler. Their Office in the Papacy XI, 2065. f.
Hereditary righteousness. In what Adam's created righteousness consisted XI, 1953; how it would be if we had it XI, 1953. f. - S. Image.
Inheritance creeps. The monks drove E. XI, 765.
Original sin. What it is XI, 1952 ff; it is not to be disregarded XII, 1746; it is the right principal sin XI, 287; the papists know nothing to say about it XI, 708. It is indicated in circumcision XI, 288.It is not brought by tribe or birth, but by lust XI, 1958; it would not be inherited if a virgin could give birth XI, 2095. It is found in all XI, 287. 1954, also in the baptized XI, 1956; it is still found in Christians XII, 524. f., also in the children of the baptized XI, 1957. f.; whether also in Mary XI, 1959. ff.; not in Christ XI 1958. f.. Has not merely weakened nature, as the papists teach XI, 383.; from it flow all other sins XI, 287. 1954. f.; XII, 1746.; brings temporal and eternal death XI, 1665. f. 1668. f.; is damnable XI, 383. Only God's grace can sweep it out XI, 287. f.; Christ frees from it XI, 1955. f.; in baptism it is forgiven, still remains in us XI, 1956. f.; against it we must pray and fight XI, 1956. f. - S. Flesh 2, Saints 1, 1. 2.
Earth. S. Heaven.
Fulfill. "Fulfilling all justice" XI, 2139. f.
Recognize. Means: to accept a thing from the heart XII, 1435.
Cognition. I. E., which God has. How God knows Christ with love XI, 824. f.; XII, 1893. and Christ in turn knows the Father XII, 1893.
II. e., the people have. 1. general. E. in Paulo often means as much > as modesty, understanding, reason XII, 442. also understanding in the > outward being and Christian freedom XII, 424. f.; E. of truth, a > theure gift XII, 584. f. > > 2. knowledge of God. The natural man has no right knowledge of God > XII, 1210. f. 1765; one does not attain to it through reason XII, > 1850. f., one does not yet have the right God, if one recognizes him > only as the creator XI, 200; in what the truth of God consists XII, > 1765. ff. 1851; only to whom God reveals it, has it XI, 2182. f., God > cannot be rightly recognized without the word XII, 1202. ff.; the > right truth of God comes only through Christ XII, 1850. ff, is only in > Christ XI, 1015; without right knowledge of the Son there is no right > knowledge of God XII, 1203; faith alone knows God XI, 264; right > knowledge of God awakens love for God XII, 1850; only through it does > one remain confident in the cross XII, 1933; he who knows what God is > would already be blessed XI, 1140.
2152Declaration Sach Register. Food2153
is hidden from the wise and prudent XII, 1762. ff; works tranquility > of the soul XII, 1766. and good works XII, 1937. > > 3. knowledge of Christ. - See Christ 6, Seeing. > > 4. knowledge of the will of God. In what the knowledge of the > gracious will consists XII, 964. f. Is an excellent great E. XII, 965; > difficult to grasp XII, W5; remain humble, do not think you have > exhausted it XII, 967; we should become fuller and fuller in it XII, > 966; we should ask for such knowledge and growth XII, 966. God awakens > hunger and thirst for this E. through sufferings and temptations XII,v > 968. ff. It is not an idle thought and empty art XII, 970.; awakens > desire for ever more complete E. XII, 968. love for God's > commandments XII, 970. most confident courage in death XII, 968. f. - > E., how to walk and please God, a great gift XII, 446. f. - S. wisdom > 2. > > 5. e. of sin. How one arrives at it XII, 1746; necessary, one should > see the salvation of God XII, 1794, f., be saved XII, 1746, 1794, f.; > humble acceptance of sin sanctifies God's name XII, 1757; one does > not flee from God in it, as one would like to do XI, 1310, f., but to > God XI, 1311, according to the example of the tax collector XI, 1512, > f. - S. Law II, 2. > > 6 Talk about C. What this gift consists of XII, 827. > > 7. e. and confession. Right E. and right B. are only worked by the > Holy Spirit. Spirit XII, 1933. f.; one should ask for both XII, 1933. > f; right E. works constancy in B. and good works XII, 1937.; without > right E. no constancy in B. XII, 1933. f. - See above 4, Christ 6.
Cf. weakness, self-knowledge, wisdom.
Explanation of obsolete, unusual words and expressions: Aas XII, 1708. ; abereins XI, 2020. ; alfanzen XI, 153. ; amächtig XI, 1632. ; Ammern XI, 1074. ; Atzel XI, 843. ; aufheben XI, 397. 1697. ; sich äugen XI, 2137. ; Auszüge XI, 363.; bedemen XI, 1845.; to go XI, 392.; to get XI, 247.; bernen XI, 738.; to confirm to earth XII, 2041.; proved XII, 799.; bidmen XI, 2172.; to XI, 1713.; birethe XI, 487.; to beat or lay a mere XI, 1806.; borde borde XI, 1415.; körnen XI, 738. 1563.; Bräcklein XI, 578.; Bülgen XI, 629. 2303.; burde burde XI, 1431.; Carena XII, 1496.; cent, cent count XII, 1527.; character XII, 188.; dalmatics XII, 187.; dennig XI, 2248.; Dütten XI, 1309.; eclipses XI, 305.; insets XI, 382.; einsausen XII, 769.; entwerden XI, 1809.; Er, Ehr XI, 528.; erbidmen XI, 1087.; erschwinden XI, 586.; erwegen XI, 366.; etzen XII, 1557.; fert XI, 519.; Flarren XII, 1630.; Förderung XI, 1116.; Format Xll, 188.; gedegen XI, 349.; gerathen XII, 1239.; Gereck, Gerick XI, 1809.; gereden XI, 1791.; geschloffen XI, 357.; gestehen XI, 1532.; gnätzig XII, 1150.; Handgezeug XI, 283.; Hederich XII, 908.; hen XI, 627.; horas XI, 23. ; ichtes XI, 1283. ; Kaland XI, 637. ; kastigen XII, 1124. ; Klamme XII, 1584. ; Klick XI, 1714. ; Klippe XII, 1216. ; Kobelbad XII, 1415. ; krammen, trimmen XI, 2074. ; XII, 456.; Letze XI, 217.; Linwad XI, 1411.; Löffel XI, 915.; lörlen XI, 1417. 1518.; mären XI, 1281.; sich mäulen XI, 334.; Metze XI, 359.; nehrlicher XI, . 1642.; neigern XII, 137.; sich nieten
XI, 682.; place XII, 1652.; pausten XI, 372.; prachten XI, 347.; > presence XI, 368.; über querch XI, 1406. 1424.; Ruch XI, 1639.; sam > XII, 1390. 1488.; sandseiger XII, 71.; schellig XI, 2122.; scheuchtern > XI, 1692.; Schimpf XII, 264.; schimpfen XII, 1451. 1502.; > Schimpftheding XI, 1408.; schlacken XI, 329.; schliefen XII, 1476. > 1576.; schmeichen XI, 109.; schwensten XII, 2059.; scrinium pectoris > XI, 363.; Siebenzeit XI, 222.; sint XII, 1467.; söhlen, sülen XI, 565. > ; Spendelnadel XII, 354. ; ftähnen XI, 440. ; XII, 2060. ; Starn XI, > 399. ; steuern XI, 1136. ; stöcken und blocken XI, 795. ; Stutz XI, > 841.; subtleties XI, 283. ; table XI, 1415. ; temmen XII, 1124. ; > Teufe XI, 1591. ; Theriak XI, 1732. ; Thurn XII, 570. ; curls XI, 20. > 1546. ; Traue XII, 112.; to be deceitful XII, 1265.; to lie XII, 416.; > to be poisoned XI, 299.; to sue XI, 370.; to forsake XI, 1713.; to > devour XI, 1673. 1675.; XII, 2049.; to condemn XII, 1364.; verthümlich > XI, 1693.; verthun XI, 1828.; Vorschmachheit XI, 2245.; walchen XI, > 951.; wenken XI, 331.; sich wrdern XI, 1779.; Wiegenacht XI, 1993.XI, > 646; wisslich XI, 797; wölgen XI, 629; wudeln XI, 1391; zauen XI, 639; > zerschleißen XI, 1300; zwagen XI, 1226; XII, 900; zwang XII, 1272.
Redemption. S. Christ 4.
Admonish. S. Admonish.
Renewal. What is the divine level only happens in Christians through Christ XII, 917; what is the level of the mind XII, 323; what is the level of the spirit of the mind XII, 915. f. - S. Sanctification.
Apparitions. Ghosts appear XI, 689; one does not turn to them, keeps to the word XI, 315. fß 1207. Whether dead appear XII, 1855; souls of the deceased do not appear XI, 689. f. 1207; one considers such apparitions as devil's haunting and does not let oneself be misled XI, 690. f.. The E. in the Pabstthum were devil fraud XI, 690. 1207.; XII, 1854. 1945.; one valued them highly and fell into error XI, 315. - S. questions, ghosts, poltergeists.
Frightened ones. Christ takes care of them XI, 696. f.; those who are frightened by the law should flee to God's grace XI, 1342. f.; how they are counselled in the ministry XI, 1241.
Firstborn. Rights of the E. in the A. T. XI, 2152 ff.; had a double honor, also received two therle from the inheritance XII, 1230. f.; the E. had to be loosed XI, 2151. f. 2160., rich had to give more than poor XII, 1222.; often became proud XII, 1230. f. - S. firstborn.
Firstborn. Two kinds: one of the unbelievers from Adam, the other of the believers, which we cannot have by our own efforts XII, 2152. The E. in the A. T. belonged to the priests XI, 2151. f. 2160.; why they had to be given to them XII, 1221. f. - S. firstborn, birth, purification.
Mention. Happens without merit, according to God's pleasure XI, 2182.; for the sake of the E. by grace God has provided that from the natural seed of Abraha should come children of blessing XII, 286. - S. elect, provision.
Donkey. Used for riding XI, 117; XII, 999. f.
Eating. What spiritual eating is XI, 2252, 2254; the bodily eating in the Lord's Supper often deceives, not so the spiritual XI, 2252, ff; through the spiritual eating man is transformed and incorporated into Christ, and Chri-
2154 Etha Subject index. Gospel 2155
stus in him XI, 2254. f. To eat Christ is to believe in him XI, 1142. > ff. To eat milk is to taste God's kindness. E. and drinking, not > forbidden XII, 1648.; one may also do it for pleasure XII, 599. 602.; > often means: believe XI, 1220. 2252. 2257.; XII, 403.
Elha. Old German for father XII, 793.
Eusebius. Stand auf Arius' Seite XII, 658; Urtheil über die Legenden von den Aposteln XII, 1732.
Eve. Had great joy over Cain XII, 1231. - S. Adam 2.
Gospels. S. Pericopes.
Evangelier. Their Office in the Papacy XI, 2065. f.
Evangelists. Lead prophecies often not complete XI, 12. ff.
Gospel. I. The word "gospel" means, joyful message XI, 84; XII, 292. f. 1023. 1797.
- kind and nature of the E.'s. Is actually not what is written in > books, but a bodily sermon that is heard XI, 933., a message of God's > clarity and our light XII, 292. f., Proclamation of God's works XII, > 1794. f., preaching of God's praise, glory, and honor XI, 934. f., a > cheerful sermon of Christ the Savior XI, 2. 130. ff. 236. 680. f. 741. > ff. 1834. ff. 1841.; XII, 1786. f., a good rumor of Christ XI, 480. > expresses nothing but Christ's sweetness XII, 1321. teaches Christ > and his example XI, 130. Christ's resurrection XI, 950. is Christ's > swaddling clothes XI, 2035. where the T, there Christ, and vice versa > XI, 79. there also the triune God and Christ's church XI, 417. > instruct to Christ XII, 1466. f.; is a word of grace XI, 43. of > repentance and forgiveness of sins XI, 83. f. 587. 691. ff.; XII, > 1937. a message of peace XII, 491. f. 1833. a word of salvation XII, > 502. f. and life XI, 570. Many erroneously call it the commandments, > to live in the new law XII, 1785. - The E. has a double office XII, > 1785. f., One, the foreign one, is that it interprets the law XII, > 1031. 1054. f. 1786, reveals and punishes sin XII, 1798. ff, makes > sinners XII, 1796. f., in which foreign office it seems a gospel of > cacophony XII, 1798, but with it it wants to compel to go on to grace > XII, 1788. f.; its second, own, office is that it shows us Christ XII, > 1032. 1055. f., grace XII, 1797. f., shows help to the desperate XII, > 1786., justifies XII, 1796. f.; its office is more glorious than what > men can give of their own ability XII, 842. The content of the E.'s > XII, 8. f., is expressed in the words: He that believeth and is > baptized etc. XI, 932. ff, and: He that will keep my word shall not > see death for ever XII, 1325. f.; it overthrows that which pleases the > world and the devil XI, 1850., punishes evil, exposes the devil XI, > 1114. f., reveals the shame of men XII, 1795., brings everyone to ruin > XII, 1929. f., teaches that without Christ all are condemned XI, 1108. > f.; it is full of comfort and help XI, 785., teaches to know Christ > XI, 35. and teaches only Christ XI, 135., brings forth the fruit of > Christ's victory XI, 1981. ff, Exhorts to joy in Christ XI, 12. f. > Does not permit sin, teaches how it can be stopped XII, 759. ff, does > not forbid good works XI, 35. f.; XII, 676. 778. nor civil, virtuous > life XII, 954. 956. ff. It alone is to be preached in Christendom XI, > 132.; may not suffer other doctrine beside it XI, 131. 184. 996. f. > III8. f.; cannot suffer to be taught by
Works Preaching XI, 933. f.; Argues Against the Pabst's Regiment and All Doctrine of Man XI, 819. E. was necessary so that Christ could be distributed in the world XI, 570. It only benefits and is for those who recognize their sins XI, 1240. f., are in sin and death distress XII, 504., long for redemption of the sinful flesh XII, 1556. f., are despondent XI, 652. f. 680. ff. 1790. f. 1794., stupid XI, 1867. f., spiritually poor XI, 85. 137. f.; XII, 1026. f., poor, oppressed, miserable XII, 1911. 1936.; is the right pasture for believing souls XI, 1119. f.; to whom one should not preach the E. XI, 652.- Glory: is a new sermon, of which the world knows nothing at all XI, 966. f., does not agree with the world XII, 1053. f., hence the new name "gospel" XI, 967.; does not come from our reason XI, 182., human wit could not conceive it XI, 130., is a mystery to reason XII, 59. f., contrary to the flesh XI, 2185.; is a word sent from God XII, 502. f., God's word, though spoken through the mouth of an ass XII, 503.; God sends it without our merit, out of pure grace XI, 9. 182. 1976., God took more heed to the E. than to the bodily future of Christ in the flesh XII, 6.; a glorious gift XII, 900. ff, the greatest treasure XII, 979. f., something exceedingly glorious XI, 85., a new joyful message XI, 967. f., sweet good news XII, 119. not a frightful one XI, 2185. ff.; a delicious sermon XII, 149., more glorious than a sermon of all the glory of the world XII, 503. f., deals not with worldly but divine things XI, 965. f., does not give earthly goods, but teaches to overcome sin, death, devil, hell XI, 2404.; XII, 1502.; one loses nothing if one lets everything go for the sake of the E. XI, 1213.; is a dawn XII, 7., day that makes alive and joyful XII, 8., a bright spiritual light XI, 1974. f., a supernatural sermon and light, indicating only Christ XI, 130. ff, God's clarity and our light XII, 291. f., an image of God XII, 1190. f., God's testament XII, 862. f., Christ's mouth XI, 1719. f.; called a great supper XI, 1220. f.; XII, 1908. f.; is the last sermon before the last day, will last to the end XI, 28. 103. f. 1210.; XII, 1908. f.; is like a downpour, does not stay long in one place XII, 437. f. - There is more E. in the epistles of Paul and Peter than in the Gospels XII, 119. - S. Forgiveness 2.
- power and effects of the E.'s. It cannot be overcome by its enemies XI, 2405. f.; human wisdom and strength are unable to resist it XI, 1806. ff.; hostilities are of use to it XI, 1807. f.; the more it is resisted, the more it goes away XI, 532. f.; where it goes, there is a pleasant time XII, 438. f.; it is not preached without fruit XI, 1849. f.; what the E. does in the world XI, 28. ff. f. It is not preached without fruit XI, 1849. f.; what it does and works in the world XI, 28. ff.; it does not work good fruit in all XI, 681.; it serves some for the knowledge of God and blessedness, others for the revelation of their thoughts XI, 1111.; XII, 1929. f., Many, after hearing it, only become more angry and merciless XI, 1888 ff, It incurs displeasure XII, 1796, works great deeds in us XII, 1538, works good fruits only in the afflicted XI, 1027, f.; is food for the soul, satiates the soul XI, 132. It kills and makes alive, leads into hell and out again XII, 1031, f., only frightens when it says that all our things are condemned before God XI,
2156Gospel Subject index. Gospel2157
- it deals with it that it makes Christians, not that it makes people XI, 1837. f.; it works faith and love XII, 1832. f.; repentance and correction XI, 693. ff, repentance and correction XI, 693 ff; makes Christ our own XI, 133; leads to and keeps us with Christ in truth XI, 416, whom we cannot find without it XI, 2117; leads to the church XI, 418; works faith XI, 479, 381, the weakness of which must not be offended XI, 683 ff, does not help where it is not believed XI, 1795.; gives grace, the Holy Spirit, joy in God XI, 84.; gives forgiveness of sins XII, 493., makes pure and righteous by faith XII, 120.; brings the Holy Spirit with it XI, 2326.; XII, 132. 848. ff.; makes alive XI, 1024., works the fruits of the Spirit XI, 523., makes free from ungodly nature XII, 104. ff, makes new and godly XII, 121. 848. ff.; redeems from law XI, 1123. ff. and works doctrine XI, 1846. f., makes willing to keep law XII, 1023. f. 1032.; awakens love to God XII, 1850. f., works praise to God XI, 132. f., produces right worship XII, 40. f.; called gospel because it makes joyful XII, 1797. f., frees from evil conscience XI, 1697. f., serves for comfort XI, 681. f., makes conscience free and cheerful XI, 414. f., makes joyful XII, 1035. f., makes joyful, sure hearts toward God XI, 1981. f., works peace, joy, rest XII, 1546. f., gives spiritual peace XI, 751. that it does not create joy in all, we should not be surprised XI, 682. f. ; where it is condemned, torture of consciences follows XI, 53. ; works and sustains hope XII, 52. f.; delivers from sin, death, devil XI, 523. from all evil XI, 34. f.; he who keeps it will not see death forever XI, 570. makes confident in death XII, 854. f.; makes all, Jews and Gentiles, equal XI, 969. ff, has made a terrible rift in Judaism XI, 968. ff. - has always bodily misfortune in its wake XII, 1565., great plagues XII, 1645., riots, persecutions etc. XI, 1922. f., poverty and hardship XI, 1325., cross XI, 789. f. - S. conscience 2, faith II, 5, forgiveness.
- behavior against the E. It always wants to be driven XI, 2402. ff. We should hear it and accept it XII, 502. f. 1163., let it destroy us XII, 1931., accept it in faith XII, 118. ff. 493. 1832. f., believe it childishly XII, 105. f., it demands an overreasoning faith XI, 183., who believes against all feeling XII, 504.; it is difficult for us to catch and grasp the image of God in the E. like a good mirror XII, 1192. f. 1196. f., It is God's gift XII, 1197; faith is part of it XI, 935; it is of no use if we do not accept it in faith XII, 9; we should not merely hear it, but believe it XI, 2117; it is by faith, not by works, that we become partakers of it XI, 1215.We are to hold it with our hearts in faith XI, 570; to contemplate it devoutly XI, 120; to let our eyes and ears be completely taken in and filled with it XI, 1556; to esteem it dear and valuable XI, 1231; XII, 900 ff. 1942; to hear it gladly and give thanks for it XI, 988; XII, 855; through Christian conduct XII, 906 ff, adorning and promoting it XI, 41, not desecrating it with life XII, 1644, f., taking comfort in it XI, 682, commanding its defense and preservation to God XII, 1503; whoever wants to accept it must leave everything and put his trust in it XI, 1212, f. - The E. is revealed to the underage, hidden from the wise and understanding XI, 2179, ff.
It is revealed to him who has it; to whom it is hidden, it is hidden XI, 2182. It has three kinds of audience: some marvel at it, some blaspheme, some demand signs XI, 552. some resent it, others accept it, others contradict and persecute it XII, 1930. ff, some resent it, others rejoice in it XI, 1977. ff, some believe it, others reject it XI, 108. f.; XII, 299. ff., some accept it humbly, others are proud and do not believe it XII, 1799. ff., some follow the E., others do not XI, 1925. f.; it is an annoyance to the Jews, a foolishness to the heathen XII, 1736. f., Jews and heathens persecute and despise it XII, 1922. f.; it does not find a cheerful reception XI, 1554. f., is considered the most harmful poison and heresy XI, 1112, must be to blame for all misfortunes XI, 1484, f.; XII, 931, f., is persecuted as heresy XI, 115, hostile wherever it comes XII, 1501, ff, condemned and reviled XII, 1922. f. There are many evil disciples XI, 681. they do not want to accept the E. XI, 1222. ff., do not accept it XI, 346. f., despise it XII, 1909. f., XI, 1027, 1037, 1735; they offer various excuses XI, 1223, f.; it brings danger to body and good XI, 1474, f.; XII, 1565; if it did not bring the cross, the world would long since be full of Christians XII, 582; many reject it because they do not want to let go of their own wisdom and justice XII, 1791, f.. To the Jews it was an offence XII, 504. f., why they rejected it XI, 973.; XII, 501. 504. f.; why the heathen rejected it XI, 973.; to the flesh it is repugnant, it is a burden and a yoke to it XI, 2185., men are hostile to it because their works are evil XI, 1090. f.; the world can suffer all preaching but not Christ's preaching XI, 502. ff, is opposed to it in all ways XI, 1228, rejects it out of works righteousness XI, 1134. ff, XI, 880, hates and persecutes it and its preachers XI, 1005, f., despises it and hates it XI, 1756, ff; XII, 667, ff, mocks it XI, 1849, ff, It is not to be wondered at that she hates it XII, 662. fi, it is to be wondered at that she persecutes it so bitterly XII, 1213. fi, it remains concealed from her XI, 1070.; the great Hansa storm against it XI, 32., the cleverest, holiest, most powerful seek to exterminate it XII, 1057. f., the best on earth do not accept it XII, 1423. f.; the antichrist falsifies it XII, 1538. f., the papists hate it XII, 1426. f. for the sake of the belly XI, 1090. have divided it into commandments and counsels XII, 282. f.; teachers of the law and others blaspheme it as forbidding good works XI, 35. f. 1112. ff.; proud, hopeful men cannot stand it XII, 1795. fi; neither can the self-righteous XII, 1929. f., they do not accept it XI, 1108. f., the righteous reject it XI, 973. fi, hate it XII, 952. ff., hostile to it XI, 1717., the righteous are the greatest enemies of the E. XI, 86., resist it fiercely XII, 1025., no one resists more obdurately than they XII, 1034. 1787.; the devil hates it XI, 1114. fi, opposes it XI, 1849. f. The contempt of E.'s is shameful XII, 1909. f.; those who do not accept it are not always gross sinners XI, 1212. f., those who despise it are furious and possessed XII, 1422. f., his behavior is not natural and human, but diabolical XII, 1424. fi; that many do not accept it should not surprise us XI, 245.; from the E. tears us away anger, impatience, evil desire XII, 582.; he who does not accept it, cannot be disobedient to human beings XI, 582.
2158Eternity Subject register. Pita2159
XII, 506. f.; overindulgence in the E. is an indulgence in evil XII, 802.; to whom the E. does not taste, let him be afraid XII, 1660.; those who do not accept it or fall away become worse than before XI, 557., fall into thicker darkness XII, 299. ff.; the enemies of the E., although divided among themselves, are nevertheless one against the E. XII, 1214. f., They condemn in others what they themselves teach and profess XI, 554; Christians should not despair in their enmity against the E. XI, 1718; the preservation of the E. is not our affair, but God's XI, 2405; it must be persecuted XI, 2402 ff, Those who oppose it must be put to shame XI, 1806 ff. Christians should take comfort in this XI, 1807 ff, Hostility benefits the E. XI, 1807. f. It enters the heart slowly XI, 968. is not accepted with right joy and thanks XII, 662. on the other hand, we are cold, lazy, ungrateful wretches XI', 2143. that comes from the old Adam XII, 1242. we must be coerced into acceptance XI, 1228. ff.; some accept it only outwardly XI, 1758. f., Many say they like to hear it, but do not want to confess it XI, 1934; people abuse it and do not want to do good works XI, 2291 f; few accept it XI, 1212; there are always some who accept it XI, 32; it is accepted only by the spiritually poor XI, 86; by the fearful and frightened, who are the best disciples XI, 680; by hungry souls XI, 278.Blessed is he who recognizes the E. XI, 1555. f.; Christians rejoice when they see that the E. is accepted, and pray that Christians may remain in it and increase XII, 936. ff. 945. ff.; whether the whole world will accept the E. before the last day XI, 791. ff. - S. afflicted, contempt, persecutors.
- spreading of the e. It is to be spread into all the world XI, 29. > f. 680. 691. 933. 954. f. 963. ff.; it wants to be driven always and > forever XII, 302. f.; how many are invited to the supper of the E. XI, > 1221. ff.; whether it has gone out into all the world XI, 950. f.; > XII, 102. f.. > > 6 The E. and the worldly kingdoms. The E. does not destroy the worldly > kingdoms XI, 752. f. 972. > > The E. and the prophecies. The E. teaches that the P. are fulfilled > XII, 1932.
Cf. Act 7, Word III.
Eternity. Incomprehensible to reason XI, 2050.; there is no time and order XI, 1865. 2050. - S. Time. 5.
F.
Fables. Of the wolf and the nightingale XII, 1045. Papist fables: that Mary wrapped Christ in Joseph's pants XI, 123; of Christ's skirts XI, 282.
Falling. Even the best can fall, even the most deeply fallen can rise again XI, 515; so deeply can no one fall, Christ can save him XI, 637. f. 785; he who has fallen, do not despair XI, 839. - S. Sin.
Dyer. Often means: clothes cleaner XII, 1269.
Fasting. Fasting means all kinds of mortification of the body XI, > 273. f. Good fasting: what it consists of XII, 1278. ff; is partly > voluntary, in order to subdue the flesh Xl, 534., partly out of lack, > but endured in patience XI, 534., which latter demands more faith XI, > 534.; how much one should break off cannot be prescribed. > > XII, 18. 110. f.; is to serve to overcome the works of the flesh XII, > 18. The Papist F.: Paul does not write of this XII, 1071. f.; no right > F. XII, 1278 ff., one fasts on one day, eats on the other XII, 19.; a > false F. of one's own choosing, by which one also seeks forgiveness > XII, 1278; wrong XI, 532; also blasphemous XI, 533; harmful to the > body XI, 533; by this one wanted to imitate Christ XI, 532; by this > one serves the pope and the fishermen XI, 275.- Christ's F. f. Christ > 3.
Lent. Origin of the same XII, 1278.
Februatio. S. Lustratio.
Purgatory. Papists make an article of faith out of it XI, 318; has no reason in Scripture XI, 318, but there could be a middle place XII, 1944. f., Luther does not want to deny Purgatory XII, 114. f., thinks that only a few souls have entered it XI, 318; whoever does not believe it is therefore not a heretic XI, 318; the church fathers were wrong in this teaching XI, 318; is invented by the pope XI, 690; a dangerous teaching XII, 114; does terrible harm XII, 138. f..
Fig tree. Image of the Holy Scripture XI, 72. f.
Enemies. 1. f. of Christ. Who are enemies of his cross XII, 1637. f.
- our f. fall into God's vengeance XII, 358. f.; faith takes away > the fear of them XI, 2194. f.; in behavior against them follow > Christ's example XI, 1349.; we should love them, but punish their > wrong XII, 556. f., Let them know our leniency XII, 1102. f., have > mercy on them XII, 358. f., and seek their salvation XII, 743. f.; > Stephen an example of love of enemies XII, 189. f. - S. Faith II, 7.
Feldkirchen. Geistliche Hurhäuser XI, 2429.; dahin wallte man im Pabstthum XI, 2428. f.
Festivals, ecclesiastical. The feast of the appearance of Christ was held high in the ancient church XII, 1131; a triple feast XI, 2116; XII, 1130; would also be called Christ's Day of Dew XII, 1132, or the day of the revelation of the Holy Trinity XII, 1132 f., for the sake of which revelation it is celebrated XII, 1142. The feasts of the saints are celebrated for the sake of the gospel XI, 1922. f.; the feast of all saints and all souls should be abolished XI, 2386. ff. Origin of the feast of the Exaltation of the Cross XI, 2374. The feasts of Mary should be abandoned XI, 2365.; the pagan origin of the feast of the Purification of the Virgin XII, 1266. f., the pagan pomp should not be reintroduced XII, 1267.; the Annunciation of the Virgin should be called the feast of the Conception of Christ XII, 1880. f., this feast should be celebrated in a proper manner XII, 1880. f. Why the feast of St. Paul's conversion is celebrated XII, 1152. From the feast of Trinity all other feasts are different, they wrap God in his works XII, 646.; on this feast the article of the Holy Trinity is to be acted XII, 628. 646. 659. 1904. - S. Feast of Corpus Christi, Feast of St. John, Christmas.
Fire. A strong element XI, 1992.
Figures. S. Allegories.
Darkness. Inner darkness is faith in this life XII, 1925; spiritual darkness is where the light of knowledge does not shine XII, 1641 ff; outer darkness is eternal damnation XII, 1925 - see Works II, 3.
Confirmation. This papal sacrament has no basis in Scripture XII, 143.
Pancake. From "wafers" abbreviated XII, 479.
2160Petitions Subject register. Peace2161
Supplication. S. Pray.
Meat. 1. the food. Meat prohibition is against the gospel XII, 18. f.
The original sin. F. is the whole natural man XI, 1156. f. 1171; XII, > 788; the F. is stupid and mad, does not know what is good or evil for > him XII, 769. f.; hinders the certainty of faith XII, 1618.Still > clings to the saints and Christians XI, 891, 1026; XII, 483, ff, 788; > always XII, 324; stirs in them to the point of death XI, 719; still > causes great misery to Christians XII, 1816, f., one should and must > always fight against it XII, 523. ff. 788. f. 910. ff., how this > should be done XII, 1646. ff., one should and must kill it XI, 1919.; > how one should comfort Christ in the face of temptations of the F. > XII, 1488. - S. business, saints I, crucifixion, life 2, lust, lusts, > weaknesses. > > 3. f. and spirit. Are in the Christian and fight XI, 1026. f., fight > always XII, 790. 866. f. 912. f., Like XII, 768.; are against each > other, the G. conquers the F. XI, 38.; the stronger the one, the > weaker the other XI, 1768. f.; where one begins to give room to the > F., it becomes worse and worse XII, 480. ff. - S. Mensch 3. > > 4. figuratively, F. is the whole humanity, body and soul XI, 196.
Swearing and scolding. Difference XII, 350. ff.
Wings. Mean the oral sermon XII, 256.
Questions of the dead. Scripture reports no example of saints doing it XI, 317; one should not do it XI, 690; XII, 1854 f., even if they were departed souls XI, 1208 - see apparitions.
Franciscus, St. Had faith in spite of all error XI, 390.; holy, but his example is not to be followed XI, 1882.; preferred spiritual poverty to his bodily XI, 2394. f.
French. Named next to thieves and murderers XI, 607.
Freedom, the Christian. The doctrine of the Christian freedom from the law is our main doctrine and the right Christian doctrine. The doctrine of the Christian freedom from the law is our main doctrine and the right Christian doctrine XI, 1242; we think we will soon have learned this doctrine XI, 1242; it is not for the coarse, the insolent, the reckless, who only abuse it XI, 1250; f.; as the rebellious peasants understood it XII, 1595. f.; how we are to live according to the outward nature of flesh and blood does not belong here.; how we are to live according to the outward being in flesh and blood does not belong here XI, 1247.; is a freedom of the spirit from the law and all the bonds of it XI, 1123. f. 1132. f. 1180. f. 1793. ff.; XII, 231. ff. 253. f. 259. f.; it is bound to no particular work XI, 150.; is a freedom from sin, law etc. XI, 1092. from everything but faith XI, 399. f.; Christ's example teaches us the F. from the law XI, 1245. f.; we must not do what the flesh lusts XI, 1133. 1251. f.; XII, 1595. f.; free from the law, the Christian keeps it voluntarily XI, 1250. f.; in spite of the F. XI, 1596 ff; the Christian's faith should not be bound by any law XI, 1246 ff; the Christian should not allow himself to be mastered by any man XI, 1257; the right exercise of this freedom is a great art XI, 1247 f; we easily pervert this law XI, 1255; the Christian's faith should not be bound by any law XI, 1246 ff; the Christian should not allow himself to be mastered by any man XI, 1257. XI, 1255; we always have to learn this art XI, 1255: f.; how to use the freedom from the law against the law XI, 1248. ff. 1253. f.; how to use it rightly against the statutes of men XII, 86. f., against the authorities XII, 88.; to take comfort in this freedom is a great art XI, 1254. f.. Against
this F. disputes the pope XI, 150. f., it is destroyed in the pabbacy > XII, 87. f. - S. Christen 1.
Joy. 1. in general. What joy consists of XII, 1686; it is of various kinds, bodily and spiritual XI, 856. f.; great joy brings with it an immediate fright XII, 309.
- f. of the Christians. The spiritual faith of Christians is a faith > in the Lord XII, 83, in the Lord XII, 1097, f., not a faith without > Christ XI, 830, the highest faith is that which has a heart from the > Savior XI, 856, f.; the spiritual faith is heavenly and eternal XI, > 850; XII, 1097, 1400, 1892, ff, passes over in joyful words XI, 149.; > many seek it in vain XII, 1949. f.; one does not attain it by one's > own works, art, and effort XII, 1950.; one who wants to find it must > renounce all earthly, visible things XII, 1950.; one attains it only > through Word and Sacrament XII, 1948. ff, Word and faith XII, 1953.; > comes from faith XI, 751. f. 845. 850. f.; XII, 81. ff., when Christ > is recognized as Savior XII, 1400. when Christ's birth is considered > XII, 1656. f.; follows from spiritual peace XI, 728. f.. F. in the > Lord should be at all times XII, 83. f.; the Christian's life should > be vain F. XII, 1242. f., not only in happiness, but also in > misfortune XII, 83. f. 1098. even at the thought of their sin XII, > 1098. f.; the F. is not perfect in this life XI, 862. 1026. they do > not always feel it XII, 1243. is still mixed with sorrow XI, 839. > f.Admonition to rejoice always is necessary for us sinners XII, 1099; > one can fall out of it XI, 851; XII, 1402; the devil is its enemy XII, > 1948, 1953; one should always try to stand in it, that is useful XII, > 1948, ff; to keep it, keep the word XII, 1953 - Peace 2. 5, Faith II, > 7. > > 3. f. of the unchristians. Is not a right faith XI, 862, is not > undivided XI, 862, is temporal and transient XII, 1892, ff; all > worldly faith ends in displeasure XII, 1656; faith in earthly goods > and gifts is pagan and worldly XII, 1097, f. > > 4. fleshly and spiritual F. Difference according to origin and type > XII, 1948. > > 5. f. and sadness of Christians is that they see or do not see Christ > XII, 1895.
Friends. A good friend is one who warns one XI, 998.; must overlook each other much, the friendship shall endure XII, 1102. f.; who is "my friend", "your friend" XI, 1582.
Kindness. What kind of virtue is kindness XII, 128, 428. How God's kindness appeared in the Gospel XII, 129; it appeared to all without regard to merit XII, 130. What the kindness of Christians consists in XII, 385; it is not to be used with regard to doctrine, but only in works and in life XII, 385.
Peace. 1. general. F. means all good XI, 1076. 1470.; is where God is honored XI, 140. 2037.; where Christ dwells XII, 1836. f.; a fruit of the word and faith XI, 147. f. 2037.; one seeks it, but without giving God's word and honor to it XI, 2039.' XII 357.
- the spiritual f. Is certainty of grace and eternal life XI, 1077; > in what it consists XI, 751; of what kind it is XI, 727, 749, f.; does > not appear to reason XI, 1077; is above all reason XI, 726, ff, 750, > f.; lasts forever XI, 751; exists in the face of all temptations of > Christians from the devil and the world XI,
2162Peaceful Subject Register. Intercession2163
- the more persecutions from without, the greater the peace in > the heart XI, 1040. f.; comes from the gospel XI, 751. a fruit of > faith XI, 726. 748. 1077. f., as it springs from faith XI, 728.; > brings spiritual joy XI, 728. f., stills the heart in the midst of > misfortune XI, 727.; the devil fights against it XI, 1078.; by the > spiritual F. one recognizes the pen XI, 729., consolation when one > does not feel the F. XI, 1031. -S. Faith II, 7. > > 3. the f. of God. Is called God's faith because he gives it XII, 97. > 1107. f.; remains even when sin etc. rages XII, 391.; transcends human > reason XII, 97. f. 1108. f.; a faith XII, 1109.; makes strong and > patient in adversity XII, 97. f. 1108. ff, preserves us to persevere > and be saved XII, 1109. f.; through the gospel we are called to it > XII, 391., is obtained with prayer and thanksgiving XII, 1109. > > F. be with you. What this means XI, 748. 1039. 1076. f. > > 5. joy and joy. Christians are to have both in the Lord XII, 1085. > f.; the spiritual F. works the spiritual joy XI, 728. f. > > 6. the f. of the world, civil f. what the f. of the world is based on > XI, 1077.; is inconstant XI, 1077. one must chase after the civil f. > XII, 752.; how the world seeks f. XII, 749. ff. how Christians should > chase after it XII, 749. f. 752. f. and why XII, 753. f. > > 7. the spiritual and the secular f. difference XI, 727. f. 749. ff. > 1030. f. 1039. f. 1076. f.; the secular, external one is often missing > where the internal spiritual one resides XI, 749. f.; reason can > comprehend the secular but not the spiritual XI, 728.
Peaceable. God's children, make peace XI, 2398. f.
Frederick. 1. F. Barbarossa, Emperor, and Pope Alexander III XII, 684. f.
2nd F., Elector of Saxony. Kind, peaceful sovereign and father XII, > 2034. 2043.; his gifts will be recognized only after his death XII, > 2040. ff.; died blessed in the knowledge of the Gospel XII, 2034. f. > 2039. ff. 2045. 2051. 2071.His death was justly mourned XII, 2034. ff. > 2045. ff.; it is to be feared that peace is gone with him XII, 2034. > ff. 2041. 2045. ff. - Funeral sermons at his burial XII, 2032. ff. > 2042. ff. 2052. ff. 2060. ff.
Feast of Corpus Christi. When, how and why the papists celebrated it XI, 1216. ff. 2251: one preaches against it XI, 1217; why Luther abolished it XI, 1219; the most harmful and blasphemous festival XI, 2251. f..
Pious. 1 General. A pious man is not yet a Christian XI, 899; pagans were also pious.
- pious and impious. Reason teaches that God is merciful to the > Christians, angry with the Christians, but this knowledge does not > help much XII, 633. ff; the f. seem to be against, the gods with > Christ XII, 1877; for the sake of the f. God does good to the gods > XII, 1879. f; the f. may be misled for a time by the good appearance > of the gods XI, 328. f; the f. come to light, the gods do not XI, > 1091. 1113. ff; the sins of the gods are not XI, 1013. ff; the sins of > the gods are not XI, 1013. ff. XI, 1091. 1113. ff; the sins of the F. > are more dangerous than those of the G. XI, 329. f.; the F. are ruled > by the word, the G. by the sword XI, 1123. The F. are in a bad way, > the G. well XII, 730.; the F. are plagued by the devil, the G. he > leaves in peace XII, 2066. f.; the F. suffer and the G. suffer and the > F. suffer. > > G. Welfare, a certain testimony of a different life and final judgment > XII, 984. ff; how Christians should comfort themselves with their > gifts when things go badly for them, well for the G. XII, 583. ff; God > lets punishments go over both at the same time XI, 1660. f., often > even more severely over the F., XI, 1660. f.; but it does not happen > to the F. to anger and disfavor XI, 1661.; the sufferings of the F. > are chastisements, those of the G. punishments XI, 883.; their > behavior in all kinds of misfortune and in death XII, 2086. ff.; F. > are patient in this, the G. resist XI, 883. The F. do not fear death, > the G. do XI, 571. f. Exit: God takes care of the F. and avenges > Himself on the G. XII, 754. ff; as unequal as their lives are here, so > unequal there XII, 1942; the F.'s sorrow is temporal, their joy > eternal, with the G. it is the other way around XII, 1892. ff - S. > Believers 3.
Piety. 1. before God in faith. The doctrine of faith and good works is important XII, 1836; the natural man does not have true faith XI, 867, 891, f., 899, f.; it is important to know how to attain it XI, 1963; the philosophers have endeavored to teach how man should hold to faith, but they have done little XII, 1387; true faith does not come from the law XII, 1830, ff, but from the gospel XI, 8. ff; XII, 1832. f.; it is not attained by one's own strength XI, 8. ff. 2309. f., not by works XI, 1336. ff. 1839. as the natural man wills XI, 1962. f. and as was attempted in Pabstthum XII, 107. ff.; the hypocrites do not come to it XI, 736. f.; the true F. is not in one's own works, but in others, namely in Christ's XI, 1963. ff.; XII, 1387. ff., which is foolishness to reason XI, 1969; it does not start with external F., XI, 734. f.; whoever wants to come to it must despair of himself, trusting only in Christ and grace XI, 738. 2310. f.; it does not consist in glittering, imaginary worship, but in fleeing to God XI, 735. f. does not depend on works, but on faith XII, 1836. ff. 1843.; it is not helped by orders and estates, but by faith XII, 274. ff.; it is not attained by works, but by the faith of Christ XII, 1120. ff. 1123. ff, by faith XI, 743, by word and faith XI, 1487, ff, by the word, not by works XI, 2356, ff; God must lay the first stone XI, 7, ff, we cannot make the beginning XI, 1488, the Holy Spirit works it through preaching XI, 274, ff. The Holy Spirit works it through the preaching of Christ XI, 867. f.; one must not judge it by outward appearances XI, 1486. f., man's judgment of it is wrong XI, 1486. f. - S. Gerechtigkeit 4, Werke II, 2.
- in life. Consists in right sobriety and moderation XII, 108. ff, > in justice toward one's neighbor XI, 111. f., in godliness XI, 112. > f.; cannot be driven in from without, must come out from within XI, > 630.; will not become perfect in this life XI, 737. f.; the desire for > it should last our whole life long XI, 2311. - S. Justice 5.
Feeling. S. Faith II, 17.
Intercession. 1. general. One should intercede for the other XI, 1521. f.; "F" that Christians remain constant, necessary XII, 964.; in the F. add: "Thy will be done" XI, 1522. f.; not always equally strong XI, 1522. f.; often seems in vain XI, 547. f.
2164Fear Subject index. Prayer2165
- f. for the dead. Whether one should ask for the dead XI, 1206. f.; > XII, 1854. f.; 1944. f.; F. for them is not commanded XI, 2261. 2388. > f.; Luther does not want to reject them XI, 318.; how one may ask once > or twice for father or mother XI, 2389. The papal F. is blasphemy of > God XI, 1206. f.; how the papists want to prove their false teaching > XI, 2389. f..
Fear. 1. general. What one fears, one can only hate XII, 1697. f.; F. comes from sin XI, 739. f.
- f. God. Some do not fear God at all, even for the sake of > punishment XII, 1701. f. The F. G. is of three kinds: filial, mixed, > servile XII, 1800. f.; each of these kinds comes from the love of God > or of sin XII, 1802. f.. The right F. is a filial, the wrong a servile > XII, 1700. f.; the wrong has torment, sorrow, hatred, .the right > pleasures, security, love XII, 1700. f. Wherein the right F. G. > consists XII, 194.; it is not a fright before God, but a fear of love > XII, 1699. ff., a holy fear XII, 1700., reverence XII, 1700.; one > should not fear God for reward XII, 205. The right F. is itself what > is right and good XII, 1696. ff, the highest summit of God's service, > a sanctification of His name XII, 1757. The right F. is impossible to > him who loves anything but God XII, 1700.; is impossible without grace > XII, 1700., without grace man has a false F. XII, 1700., grace lifts > up the right F. XII, 1700. XII, 1706. in the right F. we do not become > perfect in this life XII, 1701.; the servile and the filial F. are > always mixed in the righteous XII, 1704. ff; of the different degrees > of F. XII, 1701. ff; few attain to such holy F., like the apostles > XII, 1706. f.; even the holiest have not always had equally strong, > right F. XII, 1707. What right F. works XII, 196. ff.; it makes all > works good XII, 196. f.; what happens in F. G. is good, what happens > without it, evil XII, 1696. ff. - S. Faith II, 9. > > 3. f. and love make united the new man, separated the old XII 1803. > f.
Care of God. Extends to evil and good XI, 562.; God cares bodily and spiritually for believers XI, 1306. ff. 1312. ff., provides for the preservation of our earthly life XI, 538., for the belly of His own XI, 1370. f. 1374. f. 1382. f.; extends to the bodily need of the church XI, 1324. f., also to the deceased Christians XI, 242; Christ lovingly cares for His own XI, 1383. ff; God cares more for the Christm than they themselves XI, 562.
G.
Gifts. 1. gifts. All good things must be attributed to God XII, 1730. f.; all God's gifts are great XII, 1733.; do not make pleasant in God's sight XII, 1978.; by them God tries our humility XII, 1981. f.; what God gives we should use with thanksgiving, taking comfort in God's blessing XI, 1388.; one should not boast of them XII, 325. ff, XI, 2322. ff.; XII, 1233. 1770. ff. 1977. ff.; how Christians should therefore pray XII, 1233.; the greater the gift, the greater the debt to serve XII, 896.; do not exalt yourself, humble yourself before God XII, 1306. ff.; shall
They provoke us to patience in suffering XII, 583. ff.; people like to > exaggerate them XII, 679. f.; the Pharisees abused them XII, 1771. f.. > God gives spiritual and corporal gifts abundantly XII, 880; those are > higher and more precious than these XII, 831; spiritual gifts are not > rightly given without love XII, 435; examples of such gifts XII, 826 > ff; glorious for the sake of the giver XII, 831 ff.far more and > greater than all the evil in the world XII, 584. f.; God gives them: > that we. may give thanks to him, serve one another XII, 832. for the > sake of the church offices XII, 829.; are to benefit the whole church > XII, 612. ff.; one is to serve God and men with them XII, 1230. ff, > XII, 613; from the misuse of them divisions arise XII, 814. f.; one > should not flaunt and pride oneself with them XII, 1231. f., not exalt > oneself with them and cause dissension XII, 815. f., but with them > serve God and the church with one accord XII, 825. f. 828.; one > misuses them and seeks fame, honor, benefit and good XII, 422. ff. The > bodily gifts far surpass all evil in the world XII, 584; one may > rejoice in them XII, 353; one should not waste them uselessly XI, > 1391; Christians esteem them dear and valuable XII, 831; the world > does not recognize them as God's gifts XII, 830; one is ungrateful > XII, 831; one is punished for them XII, 830. f. The most gifted are > most against God and faith, rely on their G. XI, 1808. f., abuse them > for deceit XI, 1809. ff., persecute the gospel XI, 1802. - Good and > perfect G., difference XII, 583. f. - S. patience. > > 2. powers, offices in the church. Glorious, because from God XII, > 832. f.; Christians alone recognize them as God's gifts XII, 830. f., > esteem them precious and valuable XII, 831.
Cf. grace 1, 4, goods.
Gabriel. Means: Gotthart, Gottesstärke XI, 2197.
Galilee. Means? Border XI, 473; XII, 1464; means the Jewish people XI, 473, sanctity XII, 1404.
Christ's walk to the Father. - S. Walk. Goose Sermon. What it is about XI, 816. sheaves. So many do not grow as people live XI, 538.
Hospitality. In this love is shown XII, 611; practice it without murmuring XII, 612; very necessary among the first Christians XII, 611 f.
Bones of the saints. Whether to be set in silver XII, 1310; not genuine XII 1310 - S. Sanctuaries.
Giving. Let it be done simply, for God's glory alone XII, 337. f.; with this, like God, one does not stop XII, 1915.; How the believer thinks when he always has to give XI, 1769.; How much had to be given in the A. T. for priests, poor etc. XII, 337.; If one does not want to give, God sends hunger etc. XII, 1915.
Prayer. 1. what it is. A conversation XII, 94; not: much chattering from the prayer books or bawling in the churches XII, 346; merely singing psalms and reading the Lord's Prayer XI, 921; merely wishing XI, 1575 ff; merely asking XI, 274.
2nd part of the G.'s. Prayer, supplication, thanksgiving, petition, > XII, 94; what is asking, praying, supplicating, XI, 2111; narration of > distress, XI, 921; petition, XI, 922. > > 3. characteristics of a right G.. A good G. must have a promise on > which it is based.
2166Gevets times Subject register. Spirit2167
XI, 926. f. Let it be done: in faith XII, 346. f. 1416. that God is > gracious XI, 483.; in confidence in the promise XI, 919. ff. 928.; in > the certainty that one is heard XI, 923.; not in doubt XI, 1576.; XII, > 1416. f. in the answer XII, 96. that would be God's mocked XII, 96. > f., him false XI, 928. f., prayer destroyed XI, 928.; in the name of > Jesus XI, 922. f. 925. 947. f.; XII, 95. 877. f., not in one's own > name XI, 923., not trusting in one's own worthiness XI, 929. f.; XII, > 95. 879. ff., looking thereby to necessity, not to one's own > worthiness or unworthiness XII, 1916.; in love XII, 604.; let it be > stormy, impudent, constant XII, . 1872., strong and bold, for which > purpose one remembers the benefits of God XII, 96., persistent XII, > 346. f., short and frequent XI, 2111. f., ardent XII, 946. f. A right > G. is illustrated in the incense burner and offering of A. T. XII, > 1106. f.; example of a right G.'s XII, 1872. - S. name, sobriety. > > 4. necessity of the G.'s. We are still alive on earth XII, 945. > > 5. power and dignity of the G.'s. It does not fail, is heard XI, > 1579. ff; overcomes Christ XII, 1872.; the devil fears it more than > the sword XII, 2043.; Elijah ruled with it over clouds, heaven and > earth XI, 921. > > 6. hearing of the G.'s. Answering is certain XI, 483; XII, 1415. f. > 1916. f.; the gift does not fail, it is heard XI, 1579. ff; God is > more ready to give than we are to ask XI, 927; ready to give much > sooner and more than we ask XI, 919.He listens to our requests XI, > 657; Christ listens gladly even to the weak faith XII, 1219. ff; God > does not listen out of our worthiness, but out of His goodness XI, > 927. > > 7. what one should ask for. One should only ask a lot from God XII, > 1556, not only for oneself, but also for others XII, 945, f.; one > should ask for: Faith XI, 581, 646, the progress of the Gospel XII, > 945, f., the blessedness of others XII, 946, all kinds of needs XI, > 921, f.. > > 8 Time, place, manner of prayer. Prayer in the church is neither > better nor more audible than elsewhere XI, 2070; it can be prayed in > all places and at all hours, but in public Christian meetings it is > even more effective than elsewhere XII, 1966 f.; prayer is especially > pleasing to God in public meetings XII, 1972. It can be done in the > heart XI, 923.Oral prayers inflame the heart XI, 932; the prayers > teach themselves if one prays with a burning heart XII, 877; in bodily > things one asks with condition XI, 482 f.; one does not set time, > person, place for God XI, 923, 930 f. - S. kneeling, morning prayers, > morning prayers. > > 9 Obstacles and encouragements. Sin and the law want to hinder us XII, > 1916; our unworthiness should not deter us from prayer XI, 920, 929. > Consider: God is our Father, which gives us courage XII, 879; the > divine promise XI, 919 ff. and benevolence XII, 1106. > > 10. who alone can pray. No work is harder than praying, if one does > not remember the benefits of God XII, 1106; in the papacy there was no > right prayer XI, 274. f. > > Cf. Faith II, 12, censer, incense, calling, sighing, worry.
Prayer times. Origin of the G. of the monks XII, 602.
Commandments. General. Everything must be kept, be it great or small XI, 406. f. The commandment to love God the greatest XII, 1474; the commandment to love one's neighbor equal to it XII, 1475; in the hearts of all men XII, 377; gives an easily understood example: to love as thyself XII, 378; one and one long commandment etc. XII, 369; demands love, the head of all virtues, XII, 375, f., love of neighbor XII, 376, ff; makes all men equal XII, 376, f.; comforts the physically miserable XII, 377; each one should fulfill it himself XII, 375; not held by the world XII, 377, 379.
2 The Ten Commandments. Teach and admonish in the interpretation of > them XII, 1729; briefly explained XI, 386. f. The first interpreted > XI, 1791. 2392; XII, 1694. 1830. f.; forbids reliance on one's own > gifts XI, 1501; demands love of God XI, 1538. ff.; as the Jews > interpreted it XI, 1538. f. The third interpreted XII, 1971. ff. The > fourth the papists repeal XI, 1399. f. The fifth declared XI, 1337. > ff. 1346. ff. 1354. ff. 1887. 2393.; forbids anger, hatred XI, 1337. > f.; no man can keep it XI, 1327. ff. 1348. ff.; as the Jews > interpreted it XI, 1346.As the papists interpreted it XI, 1347; the > latter XI, 1400. the sixth XII, 1175. f. 2016; the papists XI, 1400. > the seventh XI, 1829. f.; XII, 923. - S. Räthe, Sabbath, Sunday.
Birth. The fleshly one is full of sin, Christ makes it pure XI, 2022. f. The carnal: comprehends all that man, the world has and can do XII, 527.; is and remains vicious XII, 1907.; does not make God's children XI, 192.; does not help to the kingdom of God XI, 1171. The divine is faith XI, 193. The first and the new: the first sinful, the new holy XII, 1906.; the first has its merits, the new necessary for blessedness XII, 1906. f. - S. First birth, rebirth, will II, 2.
Thought. S. Letter.
Patience. 1. patience. Gift of God XII, 35. 1080.f.; Scripture works it XII, 34.; mark of a servant of God XII, 440. f.; Christ's suffering appeals to it XI, 581. ff.; XII, 542. ff. - S. Cross.
- g. and langmuth. Difference XII, 386. f. 977. f.; practice it with > pleasure XII, 978:
Danger. In this one consoles oneself with Christ's Ascension XI, 941. f.; blessed is he who recognizes the danger of the soul, unblessed is he who does not recognize it XII, 1814. f.
Contrast. Helps to understand XII, 1556.
Mysteries. What a mystery is XI, 523; XII, 2023. God's mysteries are Christ and his gospel XII, 59. ff. 1088. ff.; let them stand, but rather confess that one does not know something XI, 486. f.. What the G. of the Kingdom of God is XI, 523; how to know it XI, 523. f. Knowing God is the gift of interpreting the Scriptures spiritually through allegories XII, 424.
Go. What is "to the father g." XI, 844. 881. f. 897.
- f. 1079. ff; XII. 1394. f. 1408.; by this Christ became Lord of > all things XII, 1406. f. and has purchased righteousness for us XII, > 1406. f. S. Glory 2.
Obedience to God works only the gospel XI, l052. f. - p. Parents.
Spirit. 1. the Holy G. is God XI, 1150. f.; XII, 826. a person distinct from the Father and Son XI, 158.; XII, 632. f. 655. 826.; proceeds from the Father and Son and is one with them XII,
2168 Ghost Subject index. Frugality 2169
1903.; goes out in rest XII, 1678.; his deity is easily believed, if one first believes the deity of the Son XI, 158. He is called: paracletus, because he stimulates to good XII, 10.; Comforter XI, 995., a lovely, comforting name XI, 1044. ff; G. of truth XI, 996. 1046.; XII, 1902. In the papacy they knew nothing of his office, made him a Moses XII, 621.; is not a new lawmaker XI, 1025. f.; abolishes the letter, which remains only for the sake of preaching XI, 1025. f.; works through the word XI, 1073, the gospel XII, 622, the preaching ministry XII, 539, f. 838; is like a wind in the performance of his office XII, 1907; is felt in those who have him, juice and power go out from them XI, 2137.Works faith through the gospel XII, 622. f.; kindles love XI, 1024. f.; makes a new man who desires to do what God wills XII, 621. ff.; makes alive XI 1023. f., through the gospel XI, 1024. f.; makes friendly etc. XII, 1523.; his work must go on, is not soon finished XI, 1026.; XII, 623. ff. He teaches and opens the Scriptures XI, 1025; his office is to transfigure Christ XI, 910, 917, ff, 1029, f, 1039; XII, 822; teaches to call Christ a Lord XII, 823, ff; he who curses Christ has not the Savior. His office is to guide by the Word into all truth XI, 1044. He is called a Comforter XI, 995. is alone a Comforter XII, 1900. is a God of truth, a true Comforter XI, 996. 1046.; XII, 1902.This office is very necessary XI, 997; makes comfort alive in our hearts XI, 1072, f.; makes an unafraid heart, courage XI, 1046, courageous against God XII, 1900, courageous for the confession of Christ XII, 1901, f., courageous against the terrors of sin and death XI, 995. f.; changes sin into the very highest and best custom, that one can sing a song about it XI, 997. f.; how he performs this office XI, 1031.; his comfort is very secret and deeply hidden, is not always felt XI, 1047. f.; comforts by the word XI, 1044.It is given only to those who are in distress and anguish XII, 625; consoles the afflicted and the stupid XI, 1047; can perform its ministry only on the afflicted and the despondent XI, 1027, 1029, 1032; this ministry lasts as long as we live XI, 1031; the world despises it XI, 1050; seeks to prevent it from us XII, 1902. f. Over whom his penal office shall extend XI, 887. ff.; punish the world XI, 864. f.; XII, 1896. f., for what XI, 866. f. 869. ff., for sin XI, 890. ff., justice XI, 895. ff, the judgment XI, 904. ff.; punishes the work saints for unbelief XII, 1404.; what he shall do in the penal office XI, 889. ff.; condemns all that reason and worldly wisdom undertake XI, 889. f.; this office has gone from the beginning of the world, in the N. T. only more begun XI, 888., shall go to the end XI, 894. f., it cannot be subdued XI, 888; the world does not want to suffer this office XI, 865. ff. 888. 904. f. - S. Trost, Werke I.
- the new man. "Spirit" is what Scripture calls what God creates in us above nature and human capacity XI, 1171. f.; is fervent XII, 344. - S. renewal, flesh 3.
- servile and filial law What both kinds of law are XII, 791. f.; the law works the servile, the gospel the filial XII, 971. ff.; how both kinds of law are manifested XII, 793. f.
- g. and letter. Under the B. understood
one mistakenly the written, under the G. the allegorical understanding > of Scripture XII, 842. ff.; G. is the Gospel, B. the Law XII, 844. > ff.; why the Law is called the B. XII, 845. ff. and the Gospel the > ministry of the Spirit XII, 848. ff. - S. Law II, 7.
Spirits. Examination of the spirits necessary XII, 1536. f. 1540.; every Christian should examine them XII, 1546. f., by what XII, 1537. f., on the gospel XII, 1540; on whether they transfigure Christ XI, 917; on whether they speak of their own, or of what Christ is XI, 917; the right spirit preaches the gospel, the wrong one falsifies it XII, 1537 ff. and forbids the use of the creature XII, 1539. - S. Doctrine 6.
Spirit comrades. Who the G. are XI, 319.
Spiritual and carnal. What is so called XII, 317. clergy. Their office: to act in word and sacrament, to take care of people in the flesh XI, 362.
Avarice. Has great appearance XII, 458. 520.; contends against the nature and manner of preaching XII, 410. f., against faith XI, 2193. f.; XII, 532. f.; comes from unbelief XI, 1316.; is idolatry XII, 519. f., is called idolatry in Scripture before other sins XI, 1617. f. 1632.; a great folly XI, 1303. f.; XII, 1738. ff.; has a shameful, impotent God XI, 1617. f. 1632. f.; a foolish and shameful vice XI, 1618. f. 1632. f.; causes harm and misfortune XI, 1316. ff, in the doctrinal state XI, 1319. and in particular XI, 1628. in the state of defense XI, 1319. f. as manifested in trade and commerce XII, 620. f., in the nourishing state XI, 1320.; makes man miserable XI, 1389., stinginess turns one sour XI, 1303. from Christ's grace XII, 521. f., leads into temptation and snares of the devil XI, 1306; falls into hell XI, 1304; harmful even in the flesh XI, 1306; f.; brings curse on heirs XI, 1304. f. God is hostile to him XI, 1300; his curse rests on him XI, 1390; he arouses God's wrath XII, 522; God punishes him XII, 458; with poverty XI, 1299, ff; theury XI, 1391; war XI, 1298, f; how God punishes a miser XI, 1302; the world will not let go of it XI, 1300; he is drowned in it XII, 520, f., we are to avoid it XI, 1301; to escape from it, live in the fear of God in its state XI, 1320; it is also to be punished on Christians XII, 453.- S. Bauchsorge, Ehrgeiz 2, Geizige, Versuchung.
Miser. Miserable people XI, 1389; overcome by the world and the flesh XII, 531; have denied the faith XII, 456. f.; idolaters, servants, not masters of their goods XII, 457. f.; their ambitious good does not prosper XII, 1234. f. - S. Avarice.
Scholarship. Difference of the G. of the prophets, sages and scribes XII, 1682. f.
Vows. For only a time, they are free to walk XI, 410; one should not keep: those who are against God's command XI, 392. f., those who argue against love XI, 1681. f., nor a vow to make a pilgrimage XI, 2332. f. - S. monastic vows.
Community. Its right form XI, 2065. f.; shall provide for the bodily needs of the brethren XI, 2065. f. - S. arms.
Mind. S. Renewal.
Frugality. A rare virtue XI, 225. f.; only where faith is XI, 226. f.; the world not frugal XI, 1390.; the frugal Christian rich XI, 1389. f. - S. Mißgunst.
2170 Genugthuung factual register. Stories 2171
Satisfaction. This word should be nothing and dead in theology XI, 707; not to tolerate the papist doctrine of it XI, 723; how in the papacy one wanted to do enough for sin XI, 377; what in the old church was called G. XI, 723; in what sense Luther tolerated this word in the church XI, 707; too little is said of Christ's merit if one calls it a G. XI, 723.
Justice. 1. general. The justice is a divine or human one XII, 135; a faith justice XII, 1596, life justice XII, 1596, ff, paedagogia XII, 1598, ff - S. hereditary justice, paedagogia.
- the divine or God's G. Is grace, so that God makes us righteous > XI, 15. f.; XII, 135. 1742. - S. grace I, 5. > > 3 The G. before God. It is a great and difficult article XII, 1586; he > who understands it rightly can also teach and judge rightly about all > life XI, 902. ff. What it consists in XI, 1728. what it is in the > kingdom of Christ XI, 2014. f.; is the believed going of Christ to the > Father XI, 882. 897. ff.; is inward in the heart through faith XII, > 1784. f.; is called forgiveness of sins XI, 1730. f.. Is acquired by > Christ XI, 1733. f.; comes from Christ's going to the Father XI, 866. > 870. f.; XII, 1406. f.. Is easily obtained XII, 1803. ff., Christ > gives it XI, 15. f., this treasure is in the Word XI, 1735. f.; is a > gift of God's grace XII, 863. f.; is obtained not by merit but by > grace XII, 1586., not from law XII, 858. ff, by Christ alone, not by > works XI, 1734. f.; not by works, but by the new birth XII, 1904., the > new birth XI, 1166. f., by faith XI, 881. f. 898. f. 1737.; XII, 858. > ff. 1406. f. 1781., by faith, not by works XII, 1833. ff. 1842. f., > not by works XI, 896. 898. f. 900. 1165. ff.; XII, 286. f. 1742., not > by works, it produces the works XII, 1785.; he who would be justified > by the law breaks God's testament XII, 863.The law makes us God's > children XII, 1407. and Christians, and distinguishes us from saints > of works XI, 1728. f.; the law of the Pharisees was not fit before God > XI, 1355. ff. - see below, 4. piety, justification, forgiveness, works > II, 2. > > 4 The righteousness of faith. A marvelous gift XII, 1780; hang on to > Christ by faith XII, 960; bring honor and glory even to the body XII, > 961; make confident against death XII, 960. f. - S. Devotion I. > > 5 The righteousness of life. In what it consists XII, 111; Christians > should live the righteousness XII, 559 ff; the righteousness that no > one is deprived of what is his, a fruit of the Spirit XII, 461; > useful, but does not make one a Christian XII, 1600 - S. Piety 2. > > 6. righteousness of faith and life. The latter is to follow the > former XII, 1596. ff. - p. below 11, holiness, justification 2, > forgiveness 2. > > 7. the human G. in what it consists XII, 135.; is only an outward > washing of the vessels XII, 8. the G. of the law. Is harm XII, 957. > ff., harm and filth XII, 950. f., filthiness before God XII, 958. ff., > abdominal service XII, 956.; makes men persecutors of Christ's church > XII, 952. ff.; their honor becomes disgrace XII, 956.; the end is the > destruction XII, 952. ff. of the church XII, 956. > > dammniß XII, 955. f. - S. self-righteousness, works righteousness, > works sanctity. > > 9. g. of faith and law. Those, not these, make one confident that one > will not fear the last day XII, 951. > > 10. civic life, in which it consists XI, 866, 880, f. 895, 1724, > 1728; God has ordered it XI, 1724; one should make use of it XI, 1727; > how one should exhort to it XI, 1725; does not make Christians XI, > 1728; where it is lacking, punishment follows XI, 1724. > > II. G. before God and civil G. Difference of both XI, 1728.; it > requires great art to separate them in the conscience before God XI, > 1729. f. > > 12. holding to the G. is holding to the faith XII, 197. > > 13, "To hold oneself to the G. Was das sei XII, 1803. Cf. Waffen, > Werkgerechtigkeit.
Courts. In all judgments, one is put to shame, one to honor XII, 67.; God's judgment seat and the world's judgment seat are heavenly different XI, 1509.; God judges differently than the world XI, 1788., men XII, 1306. ff. What God's judgments are XII, 638. f.; humans cannot investigate them XII, 639. What "judgment" is in Christ's kingdom XI, 2014. - p. Day 4. 7, Judgments.
Gerson. Wanted to obtain forgiveness through works XII, 1320.
Odor. Sweet G. is pleasant G. XII, 452.
Rumor. Good G. not to be held in low esteem XII, 1325.
Business. What is meant by G. of the flesh
XII, 788.; Christians shall kill them XII, 788. f. - S. Fleisch 2.
Gifts. Get through the love Werth XI, 1098.
Stories. No G. greater and more miraculous than that of the execution from Egypt to Canaan, except the G. of Christ's death and resurrection XII, 799. Challenge: One asks for it XII, 708.; a maiden challenged because she sees the sacrament repealed XII, 709. Agatha on her way to the dungeon XII, 1243. St. Anthony and the tanner at Alexandria XII, 76. 1576. 1704.; he comforts martyrs XI, 1941. Arius' end XII, 658. f. A basilisk berstet^XI, 957. St.'Bernard calls one to say mass in his faith XII, 1351. modesty XII, 370. hermit: tears up snakes XI, 957.; finds no consolation in his holy life XII, 853. f.; promises eternal life to a dying man if he patiently suffers death XI, 528. f. 813. St. Elizabeth's judgment on painting in a monastery XII, 184. A punished miser XI, 1302. Good and evil conversations XI, 671. Miserable consciences XII, 1559. Foreign faith see above St. Bernard. St. Gregory and the spirit of divination XI, 1209. the locusts and the ants XII, 932. f. St. John the Apostle and Cerinthus XII, 657. f. Children collecting snakes in their coats XI, 957. A charcoal burner encountered by a monk XII, 1193. A sexton wants to learn alchemy from the devil XI, 958. f. St. Lawrence and the chalice XI, 2367.; XII, 64. f. Life: A nun leading a contemplative L., mocked by the devil XII, 959. the maiden in the common house and the pious father XI, 2137. a Roman centurion a martyr XII, 1414. f. Monica and her husband XI, 1288. f.; her joy at receiving the Lord's Supper XII, 1243. pab.
2172 Genders Subject index. Laws 2173
Alexander III and Frederick Barbarossa XII, 664. f. Paphnutius and the > piper and the two wives XII, 76. 1576. f.; at the Concil of Nicaea XI, > 1398. A bishop moves into a house inhabited by poltergeists XI, 1208. > An old man calls for death XII, 1813. Temptation of God: two brothers > traveling in foreign lands XI, 338. f. 2115.; a virgin says in all > temptations: I am a Christian XII, 1951. Vincentius on the burning > coals XII, 1243. The reeve on the snow mountain XII, 1363. f. A monk > in the desert overcome by anger XII, 108.
Sexes, male and female. Man and woman, both in a divine state XII, 1982; the man should be more reasonable and virtuous than the woman XII, 598.the woman, when she falls into sin, has disadvantages against the man XI, 2339.
Siblings. Gerathen leicht in Streit XII, 1992. 2006. f.
Laws. I. General. All gifts are to establish love XI, 1678; to practice love, they are to be given and kept Xll, 368 f.; all gifts, divine and human, do not bind further than love goes XI, 1677 ff. 1690 ff.; XII, 364 ff., must be according to love and necessity XI, 1690 ff, are to be interpreted according to love and necessity XI, 1680.; it is the greatest misfortune, injustice, lamentation, where one pursues the G. without and apart from love XII, 365. ff.; with G. one must proceed wisely, so that one does not confuse the consciences XI, 1676. f..
II. the moral law. 1. kind and nature: the law compels with threats > XI, 35; is a sermon of death, damnation, hell XII, 856; the law is all > that preaches to us of our sin and God's wrath XI, 1328; what the > water, what the wine mind of the law is XI, 1687; the written and the > spiritual law XI, 1022; XII, 620, the writing or letters of the G. are > called elements of this world XII, 323. f.; what the spiritual mind of > the G. is XI, 1687.; XII, 1787. f., the spiritual mind reveals sin, > the carnal makes hypocrites XI, 1987; the core of the G.'s is love to > God and neighbor XI, 1687. ff; demands not merely outward works, but > obedience of lifting XI, 891., demands love, the whole heart XII, > 1471., concerns the whole man XI, 1538. f.Inasmuch as it does not > press so hard on the person as on works XII, 371 f.; the spiritual > sense Christ taught is a great benefit XI, 2390 f.; reason does not > understand it XI, 1693 f.; XII, 1471, man does not understand it where > it is not explained XII, 1801, does not understand it without the Holy > Spirit. Spirit XI, 1564. f., few understand it XI, 1693. - p. Love 9. > > 2. purpose, use, effect of the G. It is dangerous if the G. is driven > by a teacher ignorant of grace XII, 1919; how to preach it XII, 1032. > f. 1061. f.; to preach in such a way that one sees one has not kept it > XI, 1694. f.; the G. is not to make pious or righteous XII, 251. 257. > 859. ff, that would be a dangerous doctrine XII, 251. 256.; but to be > a disciplinarian on Christ XII, 257. f., to reveal what man has been, > is, will be XI, 1700. ff., to reveal the merciless, servile condition > of man XII, 214. ff., and how he can do the only good work XII, 1032. > f. 1061. f.; external discipline and knowledge of sin XI, 1128. f., > knowledge of sin XI, 740.; XII,
- f., self-knowledge and humility XI, 82.; it has fulfilled its office when it reveals sin XI, 1696. For whom the G. is with its terror XI, 701. f.; must also still be preached to Christians XI, 1330. f.. Is necessary and good for us as a bar and mirror XI, 250. f. 254. f.; then alone is it rightly preached, when one sees that it has not been kept XI, 1694. f.; is a mirror, reveals sin XI, 754. f. 1338. 1688. 2162. ff., serves some to recognize sin XII, 220. ff., reveals powerlessness and weakness XII, 223. f. The written G. kills, the spiritual makes alive XI, 1022. f. G. and works do not soothe the conscience XI, 1843. f.; does not give strength for good XI, 738. f.; XII, 851. f.; does not make pious XI, 1029. 2162. ff.; XII, 620. ,f. 1830. ff, nor blessed XI, 812. f.; works knowledge of sin XII, 1023. 1032. 1057. 1557. 1830. ff.; humbles XII, 1792. f.; increases sin XII, 257. 260.; directs wrath XI, 738. f. 2162. ff.; XII, 620. f. 846. ff. 1831. f. and enmity Against God XI, 1022.; it kills XI, 83.; XII, 1786.; works presumption XI, 81. f., in the worksaints arrogance XII, 222, despair XI, 82, f. 2264; has two kinds of disciples: worksaints and penitents XI, 737. - S. Erkenntniss 5, Gerechtigkeit 8. 9.
- binding nature of the law. Does not concern Christians, but the old, natural man XI, 1252. f.; how a Christian should keep himself when the law afflicts and condemns him XI, 1248. ff., demands good works in order to be saved XI, 1249. f.; the papists make of the G. Councils XI, 382. 1569. f. What it means to be under the G. or disciplinarian XII, 259. to be under and not under the G. XI, 2198. ff, Being under the G. and not under the G. XI, 1867. f.; XII, 231. ff.; whoever is under the G. according to works is also under it according to punishment XII, 236. How Christ could be under the G. XII, 233. f.; what it means: He was put under the G. XII, 233. ff.; difference between: put under the G., and: being under the G. XII, 233. ff.
- fulfillment of the G.'s. Each must fulfill it himself, not one for the other XII, 375. Sre does not consist in outward works XI, 1165. ff; XII, 184. ff. 1061. f., but in love XI, 1538.; let it be done with pleasure XI, 82. 1549. f., with the heart XI, 1687. f., from the heart out of love XI, 1696., with free lustful will XII, 259. f., not out of greed for reward XI, 2391. Some do not care for the G. at all, others keep it only outwardly, others by heart and inwardly XII, 251. ff; the natural man does not keep the G. XI, 1695. f.; XII, 995. f. 1031. f.; the G. is the right reading table XII, 847.; the natural man cannot hold it XI, 81. 382. 1168. 1549. 1558. f. 1694.; XII, 1692., holds it outwardly, yet with unwillingness XI, 81. f. 891. 2164.; XII, 846. f. 1022. f., XI, 81. 1022.; XII, 248. f. 620.; the works saints pretend to love the G. by nature XII, 255.; no one can fulfill it, unless he is no longer under the G. XII, 231. f.; the spiritual mind of the G. makes fulfillment impossible XII, 1786.; whether God imposes the impossible on us, no one is excused XII, 1692. ff., but whoever excuses himself comes under greater accusation XII, 1692. f. Without Christ it is impossible to keep the G. XII, 846. f. 849. ff.; fulfillment comes through spirit and grace XII, 1789., only through the gospel XI, 1568., which is the spiritual mind XI, 1568.
2174 Laws Subject register. Conscience 2175
XI, 475. f.; only the one who has the Holy Spirit can keep the faith > XI, 1029. XI, 1029; it is not outward works but faith that fulfills it > XI, 2072 ff; XII, 1833; faith does it XII, 231; it works right desire > and love XI, 1698; it alone keeps it with desire XI, 262.Christians > are to keep it willingly XII, 446. but first we must rightly recognize > God's love for us XI, 1035. f.; Christ's voluntary obedience is to > provoke us to obedience XII, 1227. Christ alone has fulfilled it XII, > 230. ff, for us XII, 1692.- S. Werke II, 1. > > 5. end of the G. Christ overcame the law XI, 1987, fulfilled s. above > 4 - S. Christ 4.
- G., Sin, Death. Connection of the three XI, 1987. f.
- g. and gospel. Separation: G. and E. are found in all books of > Scripture XI, 84. f., why the N. T. is called primarily E., the A. > primarily G. XI, 84. f.; great power lies in the recognition of the > difference XI, 80.; in the papacy the doctrine of G. and E. was > extinct XI, 1706. ff. Difference according to kind and nature, office > and effect: E. is a new sermon, quite different from G. XI, 967; > difference of both from each other . XI, 789. f.; XII, 1000. ff.; the > difference is shown in the difference of revelation XII, 1935. f.; the > G. was a dead Scripture, the E. a living free voice XII, 1046. f.; G. > is a word of wrath, a power of sin, a G. of death, but the E. a word > of grace, life, and salvation, contrary to the G., and yet very much > in harmony with the same XII, 1023. ff.; G. is what of God's wrath > and sin, E., which preaches of grace and forgiveness XI, 1328. f. ; > the office of E. more glorious than that of G. XII, 836. 842. 846. ff. > 855. ; the office of E. an office of the Spirit, but of G. an office > of the letter XII, 842 ff. ; G. was given to the Jews alone, E. > revealed to all the world XI, 265.; the preaching of G. man > understands of himself^ that of E. not XI, 716. 1329.; G. is > servant's light, but E. Lord's light XII, 288.; G. commands and > threatens, E. kindly beckons to Christ XI, 2390.; G. demands, E. gives > XI, 81. ff.; XII, 851. f.; G. shows what we have lost, E., how we are > to get it again XI, 1700. ff.; G. shows the disease, E. gives the > remedy XI, 1548. ff.; G. shows sin and punishment, E. forgives sin XI, > 1791. ff. They have opposite effects XI, 2265.; G. humbles, that grace > may increase XII, 1786. f.; G. makes servants, E. children XII, 245.; > G. works servant spirit, E. child spirit XII, 791. ff.; G. makes > captive consciences and chasers, E. makes free XI, 36.; G. presses, E. > makes free XI, 2198.; G. makes unwilling, E. willing XI, 786.; G. > enforces outward obedience, E. makes heart willing XII, 994. f.; G. > enforces outward works, E. makes righteous before God XI, 268.; G. > makes vain terror and death, E. gives comfort and joy XII, 856. f.; G. > without E. brings only unrest XI, 474.; G. terrifies, E. comforts XII, > 1801. 1919. f.; not the G., E. gives rest XI, 566.; G. without E. > makes hypocrites and troubled consciences XI, 475.; G. causes anger, > E. love XI, 115. ff.; not G., but E. works love and obedience to God > XI, 1052. f.; G. kills, E. makes alive XII, 852. ff.; G. gives only > temporal, E. eternal good XI, 271.; not G. but E. saves from God's > wrath and eternal death XI, 1094. ff., brings salvation XII, > > 502.; G. works presumption and despair, E. delight in God and His law > XI, 81. ff. 1333. f. How and to whom to preach both XII, 251. f.; G. > the stiff-necked, E. the despondent XI, 65. 1253. 1258. 1262. f. 1268. > f.; G. the sated, secure, E. the poor, miserable, destitute XII, 1659. > f.; G. the hard-tempered and senseless, E. the narrow-minded XII, > 1351. f.; first G. the secure, then E. the frightened XI, 1330. ff.; > E. the oppressed and martyred by G. XI, 2198. f. 2201.; not G., but E. > for those terrified by sin XI, 1261. f. 1655. f. E. does not cancel G. > XI, 1703. ff.; G. ceases where E. approaches XII, 857. f.; G. and E. > belong together XI, 1697. f.; dangerous if G. is dealt with without > faith and E. XI, 1564. f.; the E. explains the G. XII, 1798. 1801. ; > both are to be taught in the church XI, 1328. 1330. 1700. ff. ; XII, > 481. f. by preachers XI, 115. ff.; Christ preached both XI, 1089.; > example of how to drive both XI, 1129.; G. must precede E. XI, 267. > 754. f. 1140. f. 1168.; XII, 1793. ff. 1796. ff. 1801.It must drive to > the E. XI, 1214. f. 1228. ff.; the G. must first make hungry, if the > E. is to taste XI, 546.; the E. must follow the G. XI, 715. f. 1172. > 2263. ff.; XII, 1830. ff., one does not remain long outside with the > E. XI, 1141. - S. Antinomer, repentance, spirit 3. 4, faith II, 11. > > Cf. ceremonial law, ceremonies, elements, commandments, conscience 6, > faith II, 7. 8. 18, children 3, guilt, promises, word III. > > Secular laws only prevent evil works, do not enforce good ones XII, > 362; Christians should do more for their neighbor than they demand > XII, 1228. ff.
Teachers of the Law. Do not have the Holy Spirit. Spirit XI, 1713. f.; seducers XI, 1838.; do not calm consciences XI, 566.; drive to hell XI, 1655. - S. Ecclesiastes 2.
Visions and apparitions. God has always used such from outside, as those were from inside, to which they happened XII, 1021. - S. Apparitions.
Servants. The profession of the servant XI, 221; how he should lead his life as a pilgrim and guest XII, 570; how he should prepare for work in the morning XII, 1625. f.; infidelity of the servant, theft XI, 1298; sick servants should not be expelled from the house XII, 1475.
Conversations. Depending on our G., good or evil angels are around us XI, 670. f.; Christian G. bring good fruit XI, 650. 669. f..
Figure. What is to be understood by the divine and the servant form of Christ XII, 468. ff. 473; how both were found in Christ XII, 1770. f.. In what the form of God and the form of servant of men consist XII, 1770; every man has both XII, 1770; right and wrong use of both XII, 1770; how the form of God is robbed XII, 1772; how the Pharisees abuse it XII, 1771; the form of servant is to be honored, not despised XII, 1772; the form of servant is to be found in the bishops XII, 1773.
Conscience. 1. general. A tender thing XI, 1676. f.; before God no greater witness than our G. XII, 70. 1092. f.
2176Gideon Factual register. Faith2177
Gospel XII, 82. f., by faith XI, 2358. f.; XII, 82.; makes courageous > XI, 840.; is tender, preachers should handle it gently XII, 1368.; how > it was handled in the papacy XII, 1368. > > 3. frightened G. How a person is frightened XII, 1396. ff; one has it > when God seems to be far away XI, 840; turns Christ into a terrible > XII, 1351; wants to flee from God XI, 1310. f.; seeks help here and > there, wants to help himself XI, 1792. f.; is difficult to console > XII, 1398. f.; only faith can satisfy it XII, 1844. f.; is difficult > to console XII, 1398. f.; only faith can satisfy it XI, 1844.Seeks > help here and there, wants to help himself XI, 1792. f.; is difficult > to comfort XII, 1398.; only faith can satisfy it XII, 1844. f.; finds > rest in the knowledge of Christ XI, 1853.; should flee to Christ XI, > 1846. f., XI, 1560. f.; the gospel belongs to him, preach it to him > XI, 1793. f.; comfort him with the example of Christ's disciples XII, > 1396. ff.; as he was comforted in the papacy XI, 1793.- S. frightened, > distressed, despondent. > > 4 False G. Worries whether it does something or not XII, 1076.; a > terrible thing, one sins without ceasing XI, 428. whether one follows > it or acts contrary to it XI, 376. f.; who has such a one XII, 21. > ff.; there were many of them in the papacy XII, 1076.; doctrine of > right treatment necessary XII, 22. f.; how one should tolerate, bear, > spare such a thing XII, 20. ff. 1075. ff. - S. human statutes. > > 5. branded G. What the brand consists of XII, 1059. f. > > 6. g. and law. Law the man, G. the woman XI, 2198. ff.
Gideon. Model of Christ XI, 1989. f.
Poisoners. Jews and Italians sent G. XII, 1265.
Faith. I. Doctrine of Faith. 1. general. Which is the old Christian faith XII, 1427. f. 1432. ff.
2 The Creed. Is finely summarized from the whole of Scripture for the > children and the simple XII, 653; has been in the church from time > immemorial XII, 653; teaches three distinct persons in one divine > being XII, 655. f.; explains the three articles XII, 653. ff.
Cf. doctrine, religion.
II. faith (fides, qua). 1. importance and glory of faith. Is the main > and most necessary thing XI, 649; Christ demands nothing else from us > in Scripture XII, 1316; he incites to it with words and works XI, 531. > Is an unspeakably great thing XI, 944. f., has no name XI, 2083, > something wonderful XI, 1105, f., the most wonderful thing on earth > XI, 1511, f., something difficult XI, 664, 1105, f., 1155, 1767, a > difficult art XI, 916, 1506, ff, 1511, f., which cannot be unlearned > XII, 1618. ff. 1623. ff.; he who does not trust God with bodily goods > will do even less so with spiritual goods XI, 1367. f.; the nearest > way to the Father XII, 1318. f., a great boldness XII, 1919. f., the > right honor of God XI, 495. f., a high treasure XII, 888. f., a ship > in which Christ is XII, 1814. f., there is nothing more joyful than > the G. XI, 1783. f., a Lord and God above all teachers XII, 335. f.. > > 2. nature and kind of G.'s. is not faithfulness, since one keeps his > promise XII, 1624.; the word "faith" should either not be so mean, > or go in its right sense XII, 1614. 1617. f.; what to believe means > XI, 976. f.; G. is not conceit, but certainty XII, 1140. f. 1614.; > XII, 1904;
G. means a firm, certain heart XII, 1618. 1624.; it is linked with fear and care, so that one remains constant XII, 210. f.; as soon as one falters, the G. is gone XII, 1617. What is called believing in Christ XI, 878. f. 926.; XII, 227. ff. 534; it is not a mere holding to be true of what one hears about Christ XII, 210; faith is the knowledge of God XI, 264, knowledge that Christ alone is our way to the Father XII, 1852. Faith does nothing but accept Christ XI, 1103. ff, believes Christ was born to him XI, 126. f.; appropriates to himself all Christ's works and sufferings XII, 237. all his sufferings and merits XII, 265. also Christ's resurrection XI, 725. f.; what it means to believe Christ's resurrection XI, 947.f.; believes Christ to be a Christ to him XI, 3. this is not presumption, but humility XI, 4.; believes Christ to be his XII, 1405.; rests on Christ's breast XI, 2084. f., trusts in Christ XII, 1505; grovels in Christ XII, 148; clings without wavering to Christ and the word of him XI, 1854; trusts in Christ when he recognizes his own unworthiness XI, 1842; that is the G.'s way. XI, 653. f., does not look at his own worthiness or unworthiness XII, 1873. that one wants to become godly through Christ, not through works XI, 94., looks only to Christ's grace and goodness without any merit of his own XI, 478. 481. f., is undoubtedly certain that we are God's children through Christ XII, 540. misses God's grace, has good confidence in God without doubt XI, 1575. ff, does not want to be assured beforehand whether he is worthy of grace XI, 1577. f., does not doubt God's gracious will XI, 2337. f., cannot suffer works and merit to stand beside him XI, 1578. f.; one must believe in God through Christ XII, 145. ff.; Paul had the assurance of G., wanted to lead others to it also XII, 1617, it makes one a Christian XII, 1619. f.; all should believe, in spite of their sin XI, 1107. f., no one is to be forced XI, 950. 1034. f. 1122. f., as one is to be coerced XI, 1122. ff. 1214. f.. In what the justifying G. consists XI, 1938. f. G. is a living, active force XII, 534. f., a doing and living, not talking and chattering XII, 875. f., a living, restless thing, either increasing or decreasing XI, 1772. 1776. God demands G. XII, 540. f.; it is not man's work XI, 2152. 2406. ff., whom ambition, avarice, self-righteousness prevent from G. XI, 1740. f., is God's grace, not of our own strength XI, 9. God must give it XI, 433. is a free gift of God XI, 581.; XII, 1197. is a work of God, above reason XI, 496.; XII, 1504. 1506. is God's work alone XI, 1136. ff. 1458. ff. 2406. ff, to whom Christ gives it, he believes XI, 1919., it is obtained by Christ saying: Peace be with you XII, 1388. f., is a work of the Holy Spirit XI, 1699. 2173. f.; XII, 1615, which he works through the gospel XII, 622. f. 1614., the G. does not spring from law or nature, but from the gospel XI, 214.; XII, 622. f.; no one knows when God will awaken him XII, 536.God gives to the one strong, to the other weak G. XI, 485. The G. is also in the sleeping and the working XI, 495. The G. is soon stronger, soon weaker XI, 484. f. so that we do not become hopeful XI, 485.; there is strong and weak G., but the weak one has as much as the strong one XI, 1762. f.; XII,
2178 Faith Subject index. . Faith 2179
1379; he has the same Christ XII, 15E; the weak can persevere, the strong can sink and fall XI, 1781; God does not reject the weak XI, 1106, f.; Christ does not despise him XI, 1786; of the three degrees of beginning, increasing, and perfect faith XII, 1748, ff. The nature of G.'s shown in the 10 lepers XI, 1575. ff.; examples of strong G.'s: the centurion at Capernaum XI, 483. ff.; XII, 1178. ff., Jairus XI, 1848. f. 1853. ff. 1861. ff., the woman with blood XI, 1842. f. 1855. ff., the Cananaean woman XII, 1874. - The false G. is man's work XII, 1504. f.; the human G. clings to the person, the divine to the word XI, 145., looks to own works XI, 479., has no continuance XI, 145., does not hold sting in death XI, 2409.; XII, 1506.; the self-made G. is an obstacle to coming to true G. XII, 1613. f. 1625. historical G. rst a loose, void thought XI, 665.; is a G. from Christ, not to Christ, does not make one a Christian XI, 2. f. 126. the papists do not know what true G. is XI, 4. 979. f., not even the Sophists XII, 1617. f.; various kinds of G. invented in the papacy XI, 381.; also the world does not know what G. is XI, 980. - S. repentance 1. 2, believers 2, children 1. 2, measure, weak, doubt.
3 G. and looking. Difference XII, 432. f.; G. ceases in eternal life XI, 187.
- object of faith. Faith deals with invisible goods and impossible things XI, 1368. f. 1370. f. 1662. f.; does not hang on earthly things, but only on God, his word and his mercy XI, 1196. f.; XII, 224.; faith is due to God alone XII, 654. f. 1904.; believes in Christ, not only in God XII, 258. 260. f.; no faith, except that in Christ is of any use XII, 261. ff; relies not on his faith, but on Christ and his merit XI, 212. f. 741. ff. 1779.; believes only what Scripture teaches XI, 300. forgiveness of sins XI, 718. f. Difference between the G. in God and Christ's G. XII, 1465. f. - See below 5, Gospel4, Article of Faith, Word III, 3.
The G. and the Word of God. The G. alone or the W. of God alone does not help XI, 339.; G. without W. does not help XI, 1192., also cannot be without W. XII, 403. ff.; G. a fruit of W.'s XI, 144. 479. f. 482. 823. f.; XII, 536. 1506., comes from the Evangelio XI, 530. 544. ff. 1516. f.; XII, 1318. f., only from the Word XII, 1035, only from the Gospel XI, 1675, f., from the sermon XI, 1938, 1969, f.; through the Word God works it XI, 1136, ff, the Holy Spirit XI, 2325. Spirit XI, 2325; he cannot be nor stand without the Word XII, 703; stands only on the Word XII, 1624; the Word is the foundation and rock of God XI, 340; he believes the Word for the sake of the Word, not for the sake of the preacher XI, 144. f.; is based on the gospel XI, 530; should be based on the Word XI, 2044., only on the Word XI, 453.; should rest solely on the Word XI, 318. f.; relies solely on the Word XI, 2190. ff., hangs on the W. XI, 1516. f., solely on the Word XI, 1766. ff. 1780. 2108. ff., not on the face or gesture XI, 5., even if God Himself said otherwise XI, 145. ff, does not depend on appearances XI, 336. 2118. depends on the word as opposed to all wisdom, art, and force XII, 700. f.; it is a hindrance to faith to look to the person of the preacher XII, 2094.; G. should stick to the W. XI, 262. not go further than the W. XI, 337. f.
- training and growth of the G.'s. XI, 1590. ff. G. is a thing that always increases XI, 946; must strive and increase XI, 1857. ff. 1861. f.; increase and remain constant XI, 1590. f.; always learn XI, 1751. ff.; should grow as long as we live XI, 1592. ff, increase XI, 1762. ff. 1772.; we should work to make our hearts firm XII, 1623. ff.; if we cannot believe strongly, we should believe weakly until we become stronger XI, 641.; God strengthens the G. XI, 1862.; he who will not increase is as much as if he did not believe XII, 1749.He who will not increase is deprived of grace XI, 1593. f.; the fewest increase XII, 1749.; he grows not by speculation but by adversity XII, 1749. f., by various trials and temptations XI, 1764. ff; it is exercised by temptations XI, 1591. ff. 1779. ff., by sin and death XI, 627. ff, Cross XI, 1942; poverty XI, 1382; asking for growth in the G. XI, 1782; XII, 1623; 1627; God must work through Word and Spirit that we may increase XII, 1197; how to provoke ourselves to the G. XI, 581; the G. will not be perfected in this life XI, 629. f. Example of exercise and growth is the Samaritan healed of leprosy XI, 1596. ff.
- power and effects of the G.. Is powerful, must handle great things, perform vain miracles XI, 498 ff, performs what seems impossible XI, 624.; G. is a powerful, active dmg XII, 193.; does not let himself be disgraced XI, 2301. f.; he cannot fail, it must happen as he believes XI, 1594.; obtains what he believes XII, 1346.; as thou believest, so shall it be done unto thee XI, 7. f. 579. ff.; XII, 1190. ff.; receives what he desires XI, 1784. 1859. f.; brings with him all kinds of gifts XII, 33. f., He that believeth hath all things XI, 269; attaineth and hath alike, whether he be strong or weak XI, 41. f. 2413.; the power of the G. is shown in the Cananaean woman XII, 1874. f.; whence faith hath so great power XII, 1843. ff. - Of the fruits of the G.He is a heathen under a Christian name who does not prove the fruits of faith XII, 456. f. 458. f.; he does miracles XII, 1873.; the greater the faith, the more the deed XII, 193. He makes us all equal before God XII, 1978. f., pleasant XII, 1940. f., just XII, 195. f. 258. f. 425. 1208. 1840., to God's children XI, 191. 2058. ff.; XII, 244. 1840., to God's image XII, 1191. f., kings and priests XII, 1840; praise and thanksgiving to God XI, 151. 419. makes such a heart that looks to nothing but Christ alone XII, 1592. f.; as thou believest, so hast thou Christ XI, 94.Makes us like Christ XI, 3; makes us Christ's dwellings XI, 925; Christ's brides XI, 2410; XII, 1507; incorporates us into Christ; makes ours what Christ's is XII, 1838. f., Makes us Christ's hereditary property, who can harm us? XII, 123; through the G. we exchange with Christ XII, 1505; he unites Christ and the believing heart in such a way that everything they have on both sides becomes common XI, 127; the G. has all the goods of Christ and all right understanding XI, 229. f., makes us partakers of Christ, His work and His gifts XI, 604. f. 1192. ff. 1762. f. 1965. f. 2408. ff.; XII, 149. 1507. 1844. f., obtains all that the gospel brings XII, 493.; overcomes Christ XII, 1872. Gives the Holy Spirit. Spirit
2180 Belief Subject index. Faith2181
XII, 238. 1840. changes man XI, 1458. f. 1489. f. 1513. 2423. f.; XII, 1620.,- unites the soul with the Word, fires and gods it XI, 2357. makes man a God to whom nothing is impossible XI, 293. is so noble that He makes everything in man good XI, 937. makes the Christian look at everything differently from the world XII, 2086. ff, Makes all things easy, good and sweet XI, 227. Makes peaceful, cheerful and joyful to do and suffer XII, 212. 237. 1063. f. Makes joyful to all good, safe, blessed, child of God XII, 266. f. Pious, holy, chaste etc. XI, 743rd, frugal and contented XI, 226. f., rid of earthly goods XII, 1779. ff.; he works peace XI, 147. f. 724. f. 728th; XII, 198. f. in conscience XI, 1942. 2186.f., joy XI, 724. f. 728. f. 742. 2316.; XII, 81. ff.; makes children of divine wisdom XI, 264., gives spiritual understanding XII, 199. f., makes wise XI, 2085. teaches to recognize false doctrine and works XII, 2086.; makes children of blessedness XI, 264. gives blessedness as one's own XIII, 130. makes blessed XI, 779.; XII, 1833. he alone XII, 1507. f., even the weak G. XI, 1781.; makes man boast that he is holy, pious, God's child, certain of blessedness XII, 210. ff. G. makes us rocks XI, 2302.; cheerful and confident, courageous and bold XI, 420. 840. 850. f.; XII, 131. f. 884. f. 886. f. 1241. ff. 1400. ff.; fears no enemy nor calamity XI, 2407. f.; removes fear of human enemies XI, 2194. f.; makes courageous and steady in the cross XII, 200. f. 1620. ff, patient XI, 1200. f., sustains in the midst of cross and ignominy with honor XII, 201. f. 204. f.; makes brave and bold against sin, death, and hell XI, 2157. f., offers defiance to them and all God's adversaries XII, 1505. f., overcomes sin and death XI, 627. ff., death, sin, world, and devil XI, 499. ff., devils, poltergeists etc. XI, 1208. f., even the weak G. overcomes death and hell XI, 980., he delivers from sin, law, wrath of God XI, 892. f., he strangles death, hell and devil XII, 1326.; the stronger the G., the weaker the flesh, and vice versa XI, 1768. f., he drives us to chasten ourselves, crucify ourselves, sacrifice our bodies to God XII, 314. ff.; overcomes the world XII, 531. ff.; redeems from the law XII, 233. 253. f. 259. f., makes merry to do God's will XII, 622. f., fulfills the law XI, 2072. ff.; XII, 371. ff.; he obtains forgiveness of sin XI, 868. f. 879., blots it out XI, 24. f. 936., where he is, no sin may harm XII, 1404. f., cleanses from sins XII, 164. 1346., makes clean from sin, but must still struggle with it daily XII, 483. ff., overcomes sin XI, 879., prevents it XII, 1615. f., kills it XI, 580. f., makes us confident that we will no longer be afraid of sin XII, 1624.; G. an excellent alchemist, turns death into sleep XI, 1866., this cannot harm the believer XI, 1142. f., the believer never dies XI, 175. f.; the G. makes confident in the face of death XI, 2171. ff., how the G. proves himself in death XI, 1370. f.; the devil cannot overcome the G. XI, 1785. f., The devil cannot overcome the devil XI, 1785, f., the devil overcomes him XII, 1270, ff., becomes a knight in him XII, 706. The devil behaves toward his neighbor as he believes that God behaves toward him XII, 195, f., he makes men accept one another, clothe themselves in the neighbor's flesh, as Christ did in ours XI, 2030, ff., he works humility XI, 147, unity of spirit XI, 146, f., makes him skillful in helping his neighbor XI, 2030, ff., he works humility XI, 147, unity of spirit XI, 146, f., makes him skillful in helping his neighbor XI, 146, f., f., ff.
sten bodily and spiritually XII 202. ff; makes faithful in profession XII, 1624. f., makes professional work blessed XI, 1323., works that God may provide for us bodily XI, 1370. f. - p. below 20, joy 2, peace 1. 2. 3, godliness 1, righteousness 3. 4. 6. 9, conscience 2. 3, members, purification, blessedness, sin 5, forgiveness 1.
8 G. and law. The law does not abolish the law, but establishes it XII, 231. f.; the law makes servants, the law makes children XII, 213. f. 232.
9 G. and virtues that come from G.. G. and fear of God are with each other XII, 195. G. and love do not remain from each other XI, 24.; XII, 673. ff. 886. 1939.; the believer walks in the way of love and the cross XI, 531.; G. cannot be without L. XII, 426. f.; G. breaks out in L. XI, 729. f. 738. 1784. f.; from G. follows L. to God and neighbor XI, 148. 481. 1568. 1612. f. 1704.; XII, 1846. to God XI, 128.; XII, 1832. f. 1839. to neighbor XI, 1197. ff.; L. follows from G. to the birth of Christ XI, 2026. f.; where G. goes out, the L. must also go out XI, 70.; the L. is not the soul or life of the G., as the papists teach XI, 1016. but a characteristic XI, 744. ff, it does not make just, but proves the G. who makes just XII, 372. f., it proves that the G. is righteous XII, 671. f.; the L. cannot be alone, like the G. XI, 565.; the G. leads in to God, love out to people XI, 1796. one is with Christ, through the L. one gathers with him: XI, 556. f.; the G. is a white, the L. a red garment XII, 605.; the G. has to do with doctrine, the L. with life XII, 385. f., the G. is directed to the person, the L. to the works XII, 371. f.; the G. makes children of God, the L. gods XII, 131., the G. masters, the L. servants XI, 481.; the G. makes pious before God, the L. before men and also before God XII, 1938.; G. and L. always do more than they say XI, 149.; both, G. and L., God demands most strictly XII, 1938; he who believes has everything, should therefore also benefit others through love XII, 1938. Goodness and mercy are necessarily together XI, 1275; goodness must precede XI, 1276; where goodness is lacking, goodness is also not of the right kind XI, 1290 f. Humility follows from charity XII, 1184. f. - S. Mercy 2, Frugality.
- G., love, hope XI, 1611. f.; difference of the three XI, 1947.; difference of G.'s from H. XI, 1940. ff.; intimate connection of the three XII, 1548. ff.; the L. flows from G. and H. XI, 1943. f.; in what way love is the greatest XII, 433. f..
- G. and works. One should keep the doctrine of G. and W. separate XI, 899; one should keep G. and W. well separated XI, 975. f. 978. f. 981; in the doctrine of G. and W. one takes the middle path XI, 1490. The G. is the right good W. XI, 879. The doctrine of the G. does not forbid good W. XII, 1843. The G. is not idle XI, 2199. in whom Christ lives, he is not idle XII, 1765. f.; W. are to follow the G. XI, 1133. f. 2269. f.; XII, 459.; why Scripture also urges W. XI, 1459. f. 1462. f.; from the G. follow W. XI, 531. 630. f. 1251. 1594. f.; XII, 1064. 1832. ff. 1839., the G. does righteous good W. XI, 266., the righteous G. penetrates out and bears fruit XI, 1488. f., W.
2182 Belief Subject index. Faith 2183
follow the G. as the fruit follows the tree XI, 1459. W. follow the G. surely XI, 3. f. 744. f. 974. f. 1145. 1955. f. 2359.; XII, 1845. ff. 1853.; the G. brings God the sacrifice of thanksgiving XI, 531.; G. brings good W. of himself XI, 936. f.; XII, 132.; the G. without W. is dead XI, 1583. ff. G. must precede XI, 128. 1449. ff. 1460. f. 1489. ff.; XII, 1947. 1953. f.; man must first be pious before he can do good works XI, 1457.; W. follow, do not precede XI, 246.; G. makes desire for good W. XI, 693. 871.; one must begin with G. XI, 272. ff, XI, 1403; one must begin with the preaching of G., not with that of W. XI, 1713. ff, but the teaching of W. should follow XII, 1168. f. The G. makes all W. good XI, 937.; XII, 196. f., even the lowly w. of a maid XI, 21. and of newly baptized children XI, 1523.; the w. is pleasing to God because we walk in the G. XII, 958.; w. without G. make us unclean XI, 474.; the G. alone makes all W. good XI, 879.; XII, 1125. without G. they are not good XII, 145. 164. 184. they are good for nothing XI, 981. f.; XII, 1405. they are heathen XI, 1746. the W. are to prove the G. XI, 1796. f., reveal it XI, 24th, are signs of the G.'s XI, 1583. ff., indicate the G., do not effect it XII, 1834., follow as proofs of the G.'s XI, 1449. ff. 1460. f. 1489. ff., find test and proof of G.'s XI, 1276. ff.; G. without W. of love for neighbor not righteous XI, 95. ff., lacking W., G. is not right kind XI, 1290. f. The W. of the G. are free, not exquisite XI, 1595. Before God only G. is valid, not W. XI, 94. 2068. ff., he does not want W., but G. XI, 2357. f., Scripture drives toward the G., condemns the W. as unfit for justification XI, 246.; W. is not to be driven against God, but against men, but the G. is to be set on God, not on men or saints XI, 1272. ff. 1279. f.; the G. without W. is of no use, teach the papists XI, 381. G. and W. mutually exclude each other from justification XII, 257; the G. alone makes one pious and God's friend XI, 1456. ff. 1594. f.; he who ascribes anything to the W. defiles the G. XI, 1462. f.; how to understand the passages of Scripture which seem to ascribe to the W. what belongs to the G. XI, 1278. f.; G., not W. receive grace and help XI, 480.; the G., not the W., stills consciences XI, 2419.; G. m eight disciples, the W. hypocrites XI, 229., G. makes no sects, as the W. XI, 232. f.; no W. helps without the G. to the resurrection of Christ XI, 950. The G. does not rely on the W., but on mercy XI, 2200; G. cannot suffer beside himself the oil idols of the W. XII, 238. - S. below 19, Justice, Law 11, 7.
- faith and prayer. Faith should be without measure, asking with measure, so that one does not set time, place etc. XI, -483.; G. is vain prayer XI, 1581. f.; prayer follows from G. XI, 530.; G. alone teaches right praying XI, 1575., he teaches praying and does not want to be sure of the answer before XI, 1577. f. brings no merit before XI, 1578. f., makes prayer pleasing to God XI, 925, which without him is sin XI, 947.
- Shall be with each other XI, 612. f. 982. f. 992.; XII, 543. ff. 623.; are with each other XI, 278. 530. 1312. f.; cannot remain from each other XI, 992. f. 1784. f. 1947. f.; XII, 132. f.; B. the most glorious work of G.'s XI, 1785. - S. Bekenntniß 2. i
- struggle and victory of the G.. The G. must fight XI, 546. ff. > 570. f. 827. 1857. ff. 1861. f. 2303., persevere to the end XI, 994. > f.; where the G. starts, the fight starts XI, 530.; he pushes out many > obstacles XI, 96. f.; devil, world and flesh hinder the G. XII, 1618. > f., XI, 1316; he must fight against them XII, 965 f.; the fact that > the ancestors believed otherwise is an obstacle XII, 1619; the devil > fights him incessantly XI, 1772 ff. 1776; cites everything that > disputes the Word XI, 2191 f., why he is so hostile to the G. XI, > 1776. f.; a Christian should not let his G. be contested with the > doctrine of works XI, 1257.; the G. should prove himself in battle > XII, 875., is contested as he should conquer XI, 639. ff.; XII, 1619. > f., he keeps his word XI, 546. ff.; he is victorious XI, 530. f., > fights with God and is victorious XI, 469. ff.; the certainty of the > G. proves itself in temptations XII, 1615.; one is not sure, it is > easy for the G. to happen XI, 1773. ff. > > 15. faith and unbelief. Faith is the chief righteousness, unbelief > the chief wickedness XI, 952; nothing better before God than faith, > nothing worse than unbelief XII, 1534; the nature of faith and > unbelief is seen in Lazarus and the rich man XI, 1195 ff; faith and > unbelief have God as they imagine him XI, 1821 ff; faith works good, > unbelief evil XI, 1316 ff. evil XI, 1316. ff.; the G., vain good > works, the U., vain sin XI, 936. ff.; where G., no sin harms, where > U., vain sins follow XI, 1089. f.; the G. alone blessed, the U. alone > damned XI, 952. 988. 1109. ff. 1402. f. 1939. > > 16 G. and reason. Do not agree XI, 1369.; the V. does not go further, > because it feels differently than the G. XI, 334.; the V. must close > its eyes, the G. opens them XI, 1742., it has sharp eyes, sees what > seems unbelievable to the V. XI, 2156. 2314. ff; the sight and > reproach of our G. is contrary to all V. and nature XI, 5.; through > the V. one does not come to the G. XI, 332. XI, 332. before it > awakens, one can come to the G. XI, 493. f.; it does not help to the > G., hinders it XI, 493. ff, he seems foolish to her XI, 336., she > cannot understand him XI, 651., wants to overthrow him XII, 700.; she > makes heretic, he holds the truth XI, 162.; the G.'s struggle with > the V. is not easy XI, 1155., he holds to the word XII, 700., he > brings her under the G.'s obedience. XII, 1925. > > 17 G. and sensing. They do not stand by each other XI, 336, 471; XII, > 763; they are contrary to each other XI, 627; the g. sees what is not > seen, does not see what is felt XI, 499; he understands everything > differently than it is before his eyes XI, 2314; ff, he believes what > is contrary to memory and experience XI, 2191. f., what he cannot feel > nor measure XI, 882., relies on things he does not feel nor comprehend > XI, 2156. si; he must argue against the F. XI, 1241. 1264. ff.; XII, > 1593. ff. 1919. f. > > 18. g., love, law. Art und Eigenschaft XII, 372. f. > > 19 G., Works, Ceremonies. In what order and manner they are to be > taught XII, 1058. ff. > > 20. own and other's G. About the power of other's G. XI, 491, what > it serves XI, 1519. ff. 1721. f., how it helps in baptism and > communion XII, 1350. f.; whoever wants to be saved must believe > himself XI, 486. ff. 1518. ff. > > Cf. Consistency, Gospel 4, Trust.
2184 Articles of Faith Subject Index. God2185
Articles of faith. Articles of faith are only what Scripture teaches XI, 300; all clearly and brightly enough set forth in Scripture XI, 673; some find higher than others XII, 1572; one must base them on Scripture XI, 1146; XII, 1572; one does not make an article of faith for which one does not have Scripture XI, 2353; if the pope reproves, one almost makes a G. out of it XI, 1121; one stays with Scripture in this, XI, 2353; if the pope reproves, one almost makes a G. out of it XI, 1121. f.; in this one remains with the Scriptures XI, 318; one must prove and defend them from the Scriptures XII, 1605. ff., without which we can keep none XII, 1604. ff; reason cannot comprehend them XII, 656. 1604. ff; in the high divine matters of God's nature, will and works one should not judge according to human wisdom XII, 628. 631. 651. f; in G. one should not ask: Is it also right and fine? XI, 2239; according to reason we are as wise as a cow in G. XII, 1609; to argue with reason is arrogance XII, 1575, 1604; he who denies one G. has broken the whole faith XII, 1572; he who loses one loses all XII, 1606; there is no G. who has not been challenged more than once XII, 672 - S. Rhyme.
One should be most comfortable with one's fellow believers XII, 1841. S.Gerechtigkeit 4. 6.
Believers. 1. general. They must be given food and clothing XI, 1370., they must have enough XI, 1307. f. 1313. - S. Christians, children 2.
The G. of the A. T.'s. Understood the prophecies of Christ XI, 263; > believed just as we do XII, 806; had the same faith and spirit with us > XII, 402 ff; preached and believed the same as we do XII, 1209; > believed the same of Christ as we do XII, 654.; believed in Christ > XII, 860. in the Savior, the Son of God XII, 1205. ff.; believed > forgiveness in Christ XII, 494. f.; attained the same as. we with the > same faith XII, 219., were justified not by the law but by the promise > XII, 861. f., were blessed in Christ and his faith XI, 259. ff; XII, > 4. were blessed by faith in the Seed of the woman XII, 263. l, 842. > f.; they believed the future, we the present fulfillment of prophecy > XII, 4. ff. - S. Abraham, Adam, brotherhood, fathers, time 1. > > 3. g. and unbelievers. Are often outwardly very similar to each other > XI, 1401. f.; differ mainly by ears and tongue XI 1529. f.; differ by > use of earthly gifts XI, 1196. f. and by their behavior in need and > want XI, 1369. f.; the G. must always have enough, the U. never have > enough XI, 1304. ff. - S. Christians 8, pious 2, saints III, courage, > day 4, work saints 2.
Parables. When interpreting the G., one must pay attention to the main point, the point of comparison XI, 510. f. 1448. f. 1466. f.
Members. We become members of Christ without works through faith alone XII, 328 ff. 332.
Bells. Baptized in the Pabstthum XI, 45.
Happiness and misfortune. Both serve some for apostasy XI, 517. ff; Christians comfort themselves in the U. with the promise, the godless are defiant in the G., despondent in the U. XII, 1333. - p. Day 6.
Gluck hen. Hardly any other animal takes care of its young as hard as the hen XI, 214; Christ is the hen, the believers the chicks XI, 212. ff.
Grace. I. God's grace. 1. The sweetest description of it is "kindness," "lightness," XII, 132; G. thut uns noth XII, 116. 249. f.; is great and exuberant XI, 29. f. 705., much greater than all sin XI, 1101.; general XI, 718. also for the heathen XII, 1872. ff. and apostates XI, 720.; a great, strong, powerful, active thing XII, 141., salvific XII, 101. f., f., fights in believers against sin, drives to good works XI, 1955.; found only in Christ XI, 84.; to which sinners God is gracious, to which not XI, 1514.; can be granted only to those who have lack before XI, 469.; obtained not by works, but by faith XII, 493. f., not by one's own merit XI, 394. f., not by willingly suffering death XI, 527. f., but by faith XI, 394.; how one receives it in vain XII, 439.; the works saints are angry where the G. is praised XI, 1973., the papists exterminate and condemn the doctrine of it XI, 382. f. - S. below 3, Goodness, Nature.
- readiness for G. is the realization that one needs it XI, 1843. > > 3. sin on G. What this is XI, 695.; many sin on G. XII 758. ff. 774. > f. 779. f.; how the red spirits and seditious peasants abused G. XII, > 1595. f.; one should not sin on G. XII, 759. f. 774. ff. 778. ff. 785. > ff. 798. f. > > 4. gift and gift. What both are XI, 1060. f.; all Christians have the > same gifts, but various gifts XI, 1131. f. > > 5 G. and justice. Justice had to be satisfied first, if God was to be > able to show justice XII, 145. ff. > > 6. g. and merit. . May not be side by side XI, 231. 933. f. 977. f. > 1794. 2293. f.; XII, 863. ff.; we receive everything from G., not from > V. XI, 2282. ff. > > 7 G. and truth. What the words mean XI, 204. > > 8. g. and wrath. No greater "Z" than when God does not send the > gospel, no greater grace than when he does XI, 9.; God graces and > wraths without ceasing XII, 1518.
Cf. sin 6.
II. God's and man's G. Whoever wants to taste those, has to go for > them XII, 101. f.
Means of grace. Through the G. God wants to work XI, 1173. f. and give the Spirit XI, 1174. f. - S. Communion I, Sacraments, Baptism 1, Word III. IV, sign 1.
Grace time. In how far an evil time XII, 933. f.; one does not let it pass unused XII, 928. ff. - S. Time 4.
Gold. Means hope XII, 1809.; when Christians offer G. XI, 2121. f.; XII, 1808. f.; G., frankincense and myrrh none of themselves can offer to Christ XII, 1810. ff., as Christians can XII, 1808. ff.
God. 1. God. The natural man does not rightly recognize G. XII, 1192. ff; reason can recognize G.'s existence, though weakly, from nature XII, 629.; to wish that there is no G. is blasphemy XII, 1698. f.; that only One G. is, reason can recognize XII, 630. f.; that and how G. is in his inner being, no one knows without revelation XII, 629. ff, nor what his counsel and will is XII, 633. ff.; G. cannot be known or acknowledged without the Word XII, 633. ff.
2186Gottesäcker Subject register. Goods2187
XII, 1202. f.; he has shown us his image in the Gospel XII, 1190. ff.; > Christians have the knowledge and revelation of G.'s essence XII, > 629. f.; G.'s essence is holy and sanctifies everything XII, 1755. is > only that which is revealed in Scripture XI, 200. f.; he who does not > have the Son does not have the right G. XII, 1203. ff.; as one paints > G. to himself, so he is XII, 1191. ff.;. when one saw a false image of > him XII, 1192. ff, when a right one is XII, 1194. ff.; how G. is > inclined against you, you can find out by asking your own heart XII, > 1194. ff.; G. does not look at the person XI, 1917. f.; is our right > father XII, 877. ff., which the natural man cannot believe XII, 878. > which knowledge makes one courageous for prayer XII, 878. f.; this is > G.'s glory, that he gives abundantly XII, 880.; by "God" the whole > world understands one to whom one should look for all good XII 880. - > See G.'s attributes under: Omnipotence, mercy etc. - S. further: > face, trinity, honor 1, knowledge I. II, 2, care, name, father, works > I, will I, wrath 1. > > 2 G. and idols. Idols demand piety, G. brings them XI, 1310. > > G. and the world. Their judgments are far different XII, 700. f. - S. > Just, Grace II. > > 4. have a G. What this means XI, 735. f. > > 5. to make oneself G. What this means XI, 2145.
Fields of God. Where the name comes from, XI, 1867.
God thieves. Are found among the preachers XI, 1832; are the unfaithful preachers XI, 1832. f., false teachers XI, 1823. f. - S. Ecclesiastes 2.
Worship. 1. the right worship. Is common and united XI, 387, not bound to some works or status XI, 258, nor to time, place, or person XII, 40, f.; is what God has commanded XI, 386; wherein it consists XI, 386, f. 1857; is that we trust in God's grace alone XII, 112, ff; is love and praise of God, not church building etc. XI, 1602. ff. 1613. 2068. ff., praise and thanksgiving XI, 43.; XII, 39. f. 49. f., no better G. than thank-offering XII, 938., is fasting and praying XI 272. ff., preaching is the best G. XII, 2073. is to serve the neighbor and do good XI, 95. is to suffer and endure XII, 441. f.; is not possible without the gospel XII, 40. f" without God's power XII, 397.; only the Christian's G. is right XI, 1861.; must be free and willing XII, 938. free, willing, even without desire of reward XII, 1918. f., voluntary and done to God alone XI, 1614. f. 1629. f. - S. honor 1, praise.
- reasonable G. Is, which is done in faith XII 322 f. > > 3. public,: G. God wants him XII, 1966; is particularly pleasing to > God XII, 1972; useful XII, 1975; the prayer goes in it one more > strongly than otherwise XII, 1966. f.; what one does in it is also the > other's XII, 1972. -S. Prayer 8. > > 4. serving God and neighbor. Without this, God does not like that one > XI, 1341; God looks more at this one than at that one XI, 1341. f. > > 5. the false faith is one that God has not commanded XI, 388; is > particular, partial, manifold XI, 387. f.; the faith of all > unbelievers is not pleasing to God XI, 1861; all faith without faith > is an unreasonable one XII, 322. f.; with church building and > endowments if > > If one forgets about faith and love, God is not pleased XII, 179. f.; > the faith of the unforgiving is not pleasing to God XI, 1341.; the > wage addicts find it difficult to serve XII, 1819. False faith is a > powerful effect of error XI, 390. f.; it deceives many XI, 390. > > 6. se lbsterwäh lter G. God does not want him XII, 297. f. > > 7. right and wrong G. About this has always been all quarrels XI, > 207.; whether right or wrong, one would check at God's word XI, 385. > f.; they have different bells XI, 389. f. > > 8. g. and mammon service. Arguing against each other XI, 1615. ff. > 1629. ff.; serving mammon instead of God foolish and harmful XI, 1616. > f. 1631.; most serve mammon XI, 1615. f. 1630. f.
Fear of God. S. Fear 2.
Shape of God. S. Shape.
Place of worship. Where the Word is Preached XI, 1477. f. Blasphemy. Happens also to those who do not believe and know XII, 1698; wherein the blasphemy of the heart consists XII, 1698. f.; blasphemy is committed by all who are outside of grace XII, 1699.
The wicked. They envy and hate each other XII, 1895; they cannot be persuaded that their downfall is near XII, 1008.
Godliness. In what it consists XII, 112.
Idols. S. God 2.
Idolatry. What the pagans worshipped XI, 817. - S. Idolatry.
Gregory. 1 G. the Great. Seduced by the devil through apparitions XII, 1945; wrote nothing right about the Easter feast in his Ho midst XII, 1600; moralizes more than he allegorizes XII, 1807; allegory of the gifts of the wise men XII, 1807. Opinions and sayings about: Job 40, 20. XII, 1583.; Matth. 4, 18-22. XII, 1778.; Marc. 16, 15. XI, 954.; Luc. 5, 8. XII, 1349. f.; Confess: many b. Christ not right XII, 1808; John the Baptist XI, 72; XII, 1016; the royal faith XII, 1748; the likeness of man to all creatures XI, 954; the holy Scriptures XI, 853; sin entails sin XII, 1316; the times before the last day XII, 1009.
2nd G., bishop in Cappadocia. A spirit of divination gives way to him > XI, 1209.
Greeks. Schlemmer XII, 594. 935; full of foolishness XII, 454. f.; practiced in shameful words XII, 454.
Foundation stone and cornerstone. Difference XII, 1543. f.
Goodness. God is kind and gracious XI, 473. - S. Grace I.
Goods. 1. corporeal, temporal. As much as the faithful need must be given to them XI, 1370; goods acquired with avarice and injustice do not prosper XI, 1298 ff, but that which is possessed with God and honor is blessed XI, 1299. f.; one may use them, only abuse is forbidden XII, 110.; how Christians and unbelievers use them XI, 1196. f.; one should not be attached to them XI, 2316. f.; how Christians should leave them XII, 1778. ff.; how one should use them against one's neighbor XI, 1279. f. - p. Joy 3.
- spiritual G. are freedom from sin, evil conscience, fear of death > etc. XII, 1949; everyone desires them XII, 1949; are found only in > Word and Sacrament XII, 1948. ff.
2188Goodness Subject index. Saints2189
- physical and spiritual G. He who does not trust God in regard to > these can trust Him even less in regard to these XI, 1367. f.
Cf. gifts.
Kindness. Fruit of the Spirit Against Avarice XII, 461.
H.
Ragging. What H. be XII, 1072.
Halle. Luther advises the council of H. to expel the monks XII, 1150. ff.
Obstinacy. S. Obstinacy.
Keep. In St. Paul it often means: to be most certain XII, 472. "To keep the law" XI, 570. f.; "to keep the gospel" XI, 570. f.; XII, 503.; to keep the word is done with a believing heart XII, 1327. ff.; to keep Christ's word, nothing light and trifling XI, 1053. f., those are wretched who do not keep it XI, 1067, f.; the Jews, heretics, papists do not keep it XI, 1068. - S. Justice 12. 13.
Act. One must not cheat h. and sell XII, 1577. because one was cheated XII, 1635. f.
Hanna. Means: favor, grace XI, 263. the prophetess H. XI, 256. ff; a prophetess XI, 256. f.; had a special enlightenment XI, 275. f.; could, without missing professional works, be day and night in the temple XI, 257.; means the people of Israel XI, 259. - S. Mary 4, Peninna.
Hans. Master H. nütze, merciful XI, 1294.
Heretics. Who is a heretic XII, 1459. f. - S. Catholicus.
Hatred. Sees only evil in the hated XII, 607; makes a prisoner of Satan XII, 531; directs hatred XII, 606, 608; H" anger, vengefulness should dampen Christians XII, 608, in contestation of it consider Christ's suffering XI, 582, ask God for change of mind XI, 1348. ff. - S. vindictiveness.
Main things. They are always left lying around, taking care of unnecessary things XI, 1805. 1950.
Houses. Bauart*im Morgenlande XII, 1284.
Steward. His Office XII, 59.
Fathers of the household. How they should lead their state as pilgrims and guests XII, 569; pious fathers keep the servants to piety, or do not suffer evil XII, 1182.
Hebrews. The Epistle to the S. Who wrote it? XII, 150 f., probably Apollo XII, 1542; draws from the A. T. XI, 678; no other epistle leads with such force the Scriptures XII, 151, namely of Christ's divinity XII, 150 ff - S. Apollo.
Gentiles. Have basically no God XII, 1204. f.; did not consider unchastity a sin XII, 458.; not excluded from Christ's kingdom XI, 792. f. 801. 829., the grace of Christ also goes to them XII, 1872. ff, they too shall be converted according to prophecy XII, 303. ff, "Gentiles," preferably the peoples north of the Mediterranean Sea XII, 306. - S. Jews 5.
Salvation. Is grace, forgiveness, eternal peace and life XII, 501; our salvation is in the word of Christ XII, 502; Christians possess it, await its consummation XII, 1066. f.
Savior. Is who protects a country XII, 1660, who helps, redeems, makes blessed XI, 293; between Christ and other H. a great difference XII, 1660. f.; to whom it is comforting that Christ is called H. XII, 1660. - S. Christ 4.
Holy. In the A. T. as much as, pure XII, 449.; what is directed solely to God's service and honor, of which God alone uses XII, 321. 1756.; the right middle road between the holy and unholy XII, 1756.
Saints. I. The true saints 1. General. God measures his saints differently from us XI, 484 f.; they are saints not by works, but by grace XI, 2290 ff.; despise mere outward holiness XI, 564 f.; he who thinks himself holy because of his works blasphemes God XI, 2292 f.; are holy only through Christ XII, 454. 1320 f.; holy is he who believes XII, 1384 f.; the true saints are Christians XII, 347 f. 2090 f.; he who does not call himself holy is ungrateful to Christ XII, 1384 f..He who does not call himself holy is ungrateful to Christ XII, 1384. f.; cursed be he who does not boast of holiness XII, 1384. f.; Christians are by faith as holy as Mary and other saints XI, 2365. have the same mind and courage, though not the same work and suffering XI, 1203.; a Christian should consider himself equal to the saints in goods XII, 1379. f. the saints also have flesh XII, 322. ff. 485. 2014. ff, retain it until death XI, 719. f.; sin still abides in them XI, 273. which kind XII, 485.; are still sinners XI, 896. f. 2277. ff.; XII, 524. f.; still lack much in faith XI, 980.; still infirm and sinful XI, 664. 827. f. 1066. f.; XII, 386. ff.; may err XI,-455. ff. 1880. f. and lack XII, 272. ff.; often err in doctrine and life XI, 329.; even the greatest H. fall by security XI, 513. 515.; recognize their sinfulness, ask for mercy XII, 256.; even the highest H. need warning against security XI, 513. f. - S. flesh 2, government, sin 7, sinners.
- the deceased H. have been and remained sinners XI, 2259. f., have > erred and sinned XI, 311. f. 412. f. 439. f. 455. ff.; were challenged > XI, 433. 450. by death XI, 2279.; in the high temptations they > lamented fearfully XI, 449.; did not want to be saved by their works > XI, 316. f.; were saved by Christ, not by their own merit XI, 1967. > They do not take us to heaven XI, 1453. ff, but God alone XI, 1464. > ff. Honor them, but in the right way XI, 2368. ff, so as not to > detract from Christ XI, 2365, nor to miss the saints from earth XI, > 2366. f. 2376. f.; take more care of the living than of the dead > saints XI, 2262.It is not the dead who are to be honored, but the > living ones XI, 2366, f. 2387; they are to be honored by praising the > grace of God shown to them XI, 2318, f.; they are to be held up as > examples of doctrine, citing them as examples of doctrine XI, 2388.; > whether they may be called upon XI, 2262. They may be honored for > doctrine XI, 2262. 2267.; look to their doctrine XI, 2269., to God's > word, not to their works and dignity XI, 557.; do not trust in them, > they have erred XI, 440.; not their bones, their faith we are to honor > XII, 1857.; how to use their lives and honor them XI, 1739. f.; are > not always examples to us in their works XI, 220. f. 256. f. 311. 330. > 412. f.; are examples so far as they follow the word XI, 311.; their > temptations serve to comfort us XI, 433. 451. f., are to terrify the > impenitent XI, 451.; God lets them fall, that we may not rely on men > XI, 669.; their infirmities are for our consolation XI, 456.; their > infirmities are to be covered up XI, 311. f. How to preach of them XI, > 224.; say also how they have fallen XII, 1320. f.; the
2190Saints Subject register. Hypocrite2191
Life of the H. should be presented to the people to bring them to > faith, especially the life of those in whom more traces of faith than > of works are encountered XII, 1946. f. - S. Virtues, . Merit. > > II. the saints of the pope. Uncertain whether some of them ever lived > XI, 637. 1294., whether they were holy XI, 637.; among them are > probably also bad boys XII, 1211.; some of them may be in hell XII, > 348. > > III. saints and unholy ones. There are light and dark saints XII, > 979.; the saints fight against sin, the saints do not >XII, 485. f. > 789. - S. believers 3, works saints 2.
Saints. God h. is: believe him XII, 757. ff.; what it means: the holiday h. XII, 1371. ff.
Worship and veneration of saints in the papacy. A monster, especially in Luther's time, XII, 1727; they worshipped many saints XII, 42, despised the living, honored the dead XI, 1201, f.; they made them mediators XI, 2261, gods XI, 2369, built churches in their honor XI, 2366, f.; it was a devilish thing XI, 1811, a dishonor to Christ XI, 2260, f., Idolatry XI, 442. f.; XII, 42. f., disputes. 'Against right worship XI, 2267. f.; is wrong, though apparently confirmed by miracles XII, 43.; how H. was sought to be supported by legends XI, 2367.' and by the doctrine of dulia, hyperdulia, etc. XI, 2377.; the saints, if they lived, would not put up with veneration XI, 2369. The H. arose from false doctrine of Christ XII, 1506. f., from trust in men XI, 1811. f.. One looked ini Pabstthum on the strict life of the saints XI, 2268.; reason looks only at the works of the saints XI, 2270.; it is wrong to look at the life instead of the doctrine XI, 2259. f., also, to trust in the merit of the saints XI, 2260.; one should trust in God, not in men XII, 44.; one does not need the saints as mediators XII, 42. f.; Christians do not need them as mediators XII, 1507., are, after all, Christ's bride XI, 2409. f. One refrains from the H. XI, 1908.; how to cut down this idolatry XI, 2261. f. - S. Saints I, 2, II.
Holiness and righteousness. Is twofold: one that applies before God, the other before the world XI, 2287. ff; wherein the twofold righteousness consists XI, 2288. f.; what was considered the greatest righteousness in the papacy XI, 2288. - S. Werkheiligkeit.
Sanctities. 1. the right H. is the Scripture XII, 1147. ff., the Gospel XII, 1160.; is near us, sanctifies us XII, 1150.
- relics. One rejected the milk of the Virgin Mary XII, 1148.; the > heads of Peter and Paul at Rome, not genuine XII, 1147. ff; uncertain > and dreamed H. XII, 1149. f.; served to eclipse the right H., bring > money XII, 1149. - S. bones, relics. > > Sanctification. Not only the work of the Holy Spirit XII, 655. f., > why attributed to Him XII, 656; Christians should die to sin, live to > righteousness XII, 758. ff; H. must always be done XII, 1169. ff; is > not perfect in this life XI, 1065. 1704. f. 1708. 1927. 2097. f. 2255. > f. 2277. ff.; XII, 123. 324. 482. ff. 561. 588. f. 623. ff. 881. f. > 888. f. 1067. f. 1530. 1558. f. 1562. f. 2091. f.; in this we are to > increase XII, 448. 561. 1245. ff.; what means. > > God is needed for this XII, 484. f.; one sighs to God to be rid of > sins XII, 1562. f. - S. Christians 2, renewal, faith II, 7, > justification 2, forgiveness 2.
Visitation. What H. means according to the Hebrew XII, 1422. When God visits us by His word XI, 2272. such a H. went in Luther's time XII, 1431.; one should recognize it XII, 1435. ff.; the world does not recognize it XII, 1422. ff.
Enoch. Shall not yet come XI, 101.
Herod. 1. the name. Means: heros XI, 341.
- H. the Great. A wise, courteous man XI, 2108, pompous XI, 327; > Edomite, how he became king of the Jews XI, 295, f.; the Jews resisted > his rule for a long time XI, 2106, f., they hated him, he was afraid > of them XI, 307. 327. f.; a bloodthirsty tyrant, an abomination to > everyone XII, 1804. f., believed the Scriptures, but wanted to destroy > them XI, 322.; his rule a punishment of the Jews, sign of their > spiritual Herodian regiment. XI, 342; means a spiritual regiment, > which governs by the doctrine of works and men XI, 343, like that of > the Pharisees and the Pope XI, 341. ff. > > 3 H. and Christ. A contrast XII, 1118. f.; we must see to it that H. > C. does not rob us XII, 1119. f.
Heroes. Who they called H. XI, 341.
Lord. "To call JEsum a H." XII, 823. ff.; one can do it only by the Holy Spirit XII, 823. ff.; every Christian should do it XII, 824. f.; the red spirits do not do it XII, 825.
LORD. Why Luther had this word printed everywhere in the Bible with large letters XII, 649.
Gentlemen. How superiors should lead their stand as right pilgrims and guests XII, 570. f. - S., servants.
Glory. What this word means in general XI, 202. f.; there are degrees of glory in heaven XII, 721. - See Cross 9, Suffering 3.
Heart. The human heart, a poor thing XI, 770. f.; the natural, defiant and despondent XI, 771. ff. 1057; its stubbornness and stupidity unspeakable XI, 774 f.; a Christian heart should let itself think that it knows nothing but of Christ XII, 1373; only those have a pure one who believe XI, 2398; what a fine good heart is XI, 519.
Hypocrites. The world is full of them XI, 519. f. 1510.; XII, 1061. f.; idolaters XI, 736. f.; works saints XI, 736.; think themselves pure and holy, despise Satan XI, 558.; give themselves the holiest appearance XI, 385.; always want to burn brightly XI, 1562. f.; ambitious XI, 1539. f.; reward-seeking XI, 232. f.; think Christ is nothing, know everything better XI, 1558.They are greedy for reward XI, 232; betrayers of Christ XI, 231; think Christ and His Gospel are nothing, know everything better XI, 1558; think they are masters, are the most unintelligent XII, 1969; with an evil conscience they seek more and other works XI, 736; despair in adversity XI, 737.XI, 507; transgress all commandments XI, 1501 ff; have the least love for their neighbor XI, 1566; do not keep the holiday holy properly XII, 1973 ff; rejoice in other people's sins, spread them out XII, 1281, 1502 ff; drag others into the pit with them XI, 1283.Have an excellent appearance of virtue, suffocate in the thorns of their inclinations XII, 1827; deceive only themselves, not God XI, 1819 ff; do not want to be punished XI, 1509 ff; cannot be brought to true piety XI, 736 ff; their punishment is not temporal, but not temporal.
2192Witches Subject register. Fornication2193
dern eternal XII, 1925. - p. Christians. 8, Church 2, Betrayers, Work > Saints I.
Witches. What H. are XI, 319.
Hierarchy in the Papacy XII, 1093.
Jerome. Worships monasticism XI, 1882; did not interpret well Is. 11, 10 XII, 51; allegory of gifts of the wise XII, 1806. f. Says: Vermaledeiet, who thinks that Christ's power is flesh; gebenedeiet, who hopes in God XII, 1321. One can only hate what one fears XII, 1697. f.; Drunkard is never chaste XII, 1071. f.; drunkard is never chaste XII, 1071. Opinions and sayings on: fourfold apostles XI, 1914.; spirit and letter XII, 842. ff; John the Baptist XI, 72. f.; XII, 1016.; relics XI, 2376.; Zacharias, Barachiä^ohn XI, 210. - S. Church Fathers.
Hilarius. Had a taste of bliss XII, 1548; Allegory of the gifts of the wise XII, 1806. f. -S. Church Fathers.
Heaven. Heaven and earth will "pass away" XI, 68. f. 1015. f., become new again XI, 70.; Heaven and hell, no places, there is no time, not day nor night XII, 1944. - S. Forces, planets.
Ascension. S. Christ 3.
Kingdom of Heaven. What it is XI, 489. f.; a kingdom prepared by the gospel after Christ's resurrection XI, 1924. f.; why Christ calls his kingdom so XI, 756. and the Christian church so XI, 1747. f.; in it is only he who believes XI, 489. f.; is the gospel XI, 1928. - S. kingdom.
Celestial bodies. Are signs XI, 304. f.
Ladder to Heaven. Jacob's H. is Christ XII, 1851.
Job. The book, a fine poem, by a poet XII, 967.
Hirsch. What Physiology Teaches of the H. XI, 299. 2103. H
irten. 1. general. Have a heart for the
Sheep XI, 1258. f.
2nd classes. Three kinds: shepherds, hirelings, wolves XI, 794. 810.; > XII, 1890. Which good shepherds are XI, 794.; XII, 1892. f.; all > righteous preachers are good shepherds XII, 1890.; right shepherds > look at the person, not at the infirmities XI, 790. f., preach Christ, > are Christ's mouth XI, 819.; to them the sheep are saved XII, 1890.; > their office is to feed, protect, care for XII, 1890.; to them the > fewest are XI, 819. shepherds and hirelings reveal themselves in > persecution XI, 789. f. 794. 811. - S. Christ 4, Preachers 2. > > 3. the Bethlehemite H. Full of the Holy Spirit XII, 1661. f.
High. Do not respect the high, do not despise the low XII, 355. f.
High-mindedness. Argues against love XII, 428 ff; everyone wants to be God XII, 470 ff. H. and Hoffahrt: difference XI, 354. - S. Hoffahrt.
Wedding. Jewelry and gaiety at it, as well as a meal, not unjust XI, 466; right measure of jewelry XI, 467; whether whistling and camouflaging at it is sin XI, 467. f. - S. wedding ceremony.
Hoffahrt. What H. consists of Against the first table XII, 679. > ff, against the second XII, 681; does not want to be a sin XI, 1354; > sin against the first table, shameful and harmful XII, 679 f.; God > resists sin XII, 678 ff; examples of this XII, 684; provokes God to > punishment before other sins XII, 684; sin is an enemy to everyone, > even those who are in it themselves XII, 678; sin is great foolishness > XII, 683 f.; in sin, consider Christ > > Suffering XI, 562; warn the youth against H. XII, 681. - S. gifts 1, > haughtiness, self-importance, self-wisdom, self-glory, self-conceit, > self-confidence, pride.
Hopefuls. Suspicious XII, 429. ff; censorious XII, 430; rejoice in other sin and shame XII, 430.
Hope, the Christian hope. In what it consists XI, 1940 ff; is based on God, not on merit XII, 1742 f; we are to hope in God's grace, not in our merit XI, 383; does not follow the opinion of reason XI, 1941; grows out of knowledge of God's gracious will XII, 52.Arises from the promise XI, 1940; God's gift XII, 1087; God gives it only through Christ and in Christ XII, 53; in it we should rejoice XII, 345; in our afflictions we need to abound XII, 1086; proves itself in adversity XI, 1940, 1942. f., will not be put to shame XII, 1549. ff; is increased by sufferings and persecutions XII, 53. - S. Glaube II, 10.
Hell. Hell, in which the dead before the last day, is the evil conscience XI, 1204. f.; there the wicked are tormented in their conscience XII, 1943.; degrees and stages XI, 1352.; Christ has overcome them XI, 1985.; some are not afraid of hell, because they do not care whether there is one XII, 1703.Some do not fear hell because they do not care whether there is one XII, 1703; others do not, out of self-righteousness XII, 1703; the truly righteous fear death and hell XII, 1703; those who go to hell when they live do not go to hell when they die XII, 1704; whether and how one should fear hell XII, 1704 ff. -Christ 4, Faith II, 7. heaven, damned.
Homer. Teaches Only One God XII, 631.
Honorius, Emperor. Protected the Church against the Arians XII, 1296.
Horatius. Amphora coepit etc. XII, 1686.; Parturiunt montes etc. . XII, 1688.
Listening. On the Spiritual H. of the Word XI, 497.
Listener. S. Word III, 3.
Horn. Means in the Hebrew language: violence, defiance, dominion, empire XI, 2273.; means a contentious empire XI, 2280.; Christ is called a H. XI, 2273. f.
Hosanna. Means: Give salvation, help XI, 44; XII, 1005. - S. Osanma.
God's help. God helps by means XI, 1390. f., often does not seem to want to help XI, 469. f., finally helps XI, 472. f., when no more help seems possible XI, 1325; when God seems farthest, he is nearest XI, 1593; helps all the more abundantly after the delay XI, 1325; he forgives that we should call for help XI, 1324; Christ lets the need come to the highest before he helps XII, 1217. f., forgives in order to exercise faith XII, 1217.
Dogs. Frömmer als unchristliche Menschen XII, 1940; Karge nennt man H. XII, 1940.
Hunger. H.'s Die Christians Shall Not XII, 1878. f.
Hungering and thirsting for justice. What this is XI, 2397; incurs the wrath of the world XI, 2397.
Famine. Punishment for not giving XII, 1915.
Fornicators. Have denied the faith XII, 456. f.; overcome by the devil XII, 531. - S. Impure.
Fornication. Very different from the marriage state XII, 1987. ff. 2001. ff.; Contempt of the marriage state XII, 1996. ff.
2194Hus Subject register. John2195
- f.; certain sign of unbelief XII, 1999.; the heathen did not > consider them sin XII, 458.; arouses God's wrath XII, 522.; God > punishes them XII, 458. - S. marital status, impurity, fornication.
Hus. The papists answered him: "Even if the life is not right, the teaching is," XI, 815.
Hyperduleia. S. Worship.
I.
Ichneumon. How he kills the whale XII, 1520. Ideas. Doctrine of Platonic philosophy XI, 165. f. Earthly minded. Hearing the word in vain, the same as the way XII, 1822. ff.
False teachers. There were many in Paul's time XII, 1636. f.; always rise up in the church XI, 506.; the devil sends them XI, 516. Have a good appearance XI, 507. f., shine beautifully from without XI, 1436. ff.; XII, 1774. f.; also have God's word, but falsified XI, 2086.; pretend to come in Christ's name XII, 396.; are always also work teachers XI, 1413. ff. 1429. ff, throwing dice about Christ's skirt XII, 1522. their condition a pitiful one XI, 517.; do not have right love XII, 428. ff, not a speck XI, 1416. 1432.; fall into the work of others XII, 413. f.; are hired servants XI, 2087., seek honor and benefit XII, 411., as their ambition for honor and money shows XII, 413. ff.; speak splendid words, boast of themselves XII, 408. f., boast of outward apparent merits XII, 417. f.; rejoice in the sins of others XII, 430.; the belly is their god XII, 1639.; make the people servants, oppress and devour them XII, 414. ff.; are enemies of the cross of Christ XII, 1637. f., flee shame and suffering XII, 410; are bold and yet also despondent XI, 1718, not easily converted XI, 2068, nor silenced XI, 2068. They easily seduce by glittering appearances and piety XII, 1774. f. even the right sheep of Christ for a time XI, 1127.; worse than women-worshipers XII, 182; murder souls XI, 1123. ff. Their end is damnation XI, 1638. f. They are not easily recognized XI, 2087. by what they are recognized XI, 697. by the fruits XI, 1421. 1434. ff. by the fact that they curse Jesus XII, 820. ff. The church sighs over them XI, 508. f.; one should not exterminate them with the sword XI, 506. f., but act with God's word alone XI, 506. f.; the preachers should resist them XI, 1921.; one should put them down XI, 1121., beware of them XII, 1776., flee them XI, 1135. f. - S. heretics, preachers 2.
Error. Only a spiritual man can beware of I. XI, 1398; God does not let a heart err that does not stand on his conceit XI, 201; he who follows his conceit must err XI, 201. f.
Isabel. Mrs. I., the natural reason XI, 284. Is. Whether "is" can mean "means" XII, 406. f. Italians. Conclude freely there: it is not a god XII, 1484.; moderately XII, 596. f.; skilled in mixing poisons XII, 1265.
J.
Jacobus. 1 The apostle. Cousin of Christ XI, 2337. history and legend XI, 2332.; whether he came to Compostel in Spain XII, 2332.; his grave at Compostel, a place of pilgrimage XI, 2332. f. - S. Apostle 3.
2 The Epistle of Jacob. Not written by the apostle, nor everywhere of > the right apostolic kind XII, 581; to whom written XII, 580. ff.
Jairi Little Daughter. Allegorical Interpretation XII, 1316.
Jacob, Patriarch. Proficient in natural magic
XI, 297; his fight with the angel a high challenge XI, 448. - S. > Ladder to Heaven.
Jacob's brothers. Hanging with shells XI, 1089.
Jambres. Magicians of Pharaoh XI, 379.
Fence. Magicians of Pharaoh XI, 379.
Jericho. Means: moon, means: impermanent XI, 2419. Jerusalem. Means: face of peace XI, 279.' 348.
A very firm city XI, 1469. f.; was called the holy city XII, 1284., > God's dwelling XII, 1412.; how it was destroyed XI, 1470. ff.; > lamentation and distress at the destruction XI, 1873. f., the > disciples and apostles escaped XII, 1874.; means: hearts that are not > quarrelsome XI, 279., the kingdom of heaven and.blessedness XI, 30.; > figure and beginning of the Christian church XI, 347. f., which is > also called Jerusalem XII, 304.
Isaiah. How he stohlockt about Christ's birth XII, 1864. ff.; recognized his good works as God's works XII, 1783.; was cut XI, 2371. - S. Prophets 2.
JEsus. Means: Savior XI, 293.- S. Christ 4, Cursing.
Yoke. Christ's J. is gentle XI, 1287. f.
John. I. The name is called grace or favor XI, 182.
II J. the Anabaptist. 1. the baptist. Did not know JEsum before > baptism XI, 2133. f. 2136. ff.; whether he did not know that JEsus was > the true Christ when he sent his disciples to him XI, 72. ff.; XII, > 1016. ff. Was humble XII, 1045. ff; constant XI, 111.; XII, 1048. ff. > in a severe temptation XI, 98. ff; XII, 1038. ff., had he been > defeated there, it would have been the greatest sin XII, 1040. Christ > commends him: because of his constancy XI, 90.; XII, 1028. f., because > of his strict life XI, 90. f.; XII, 1029. f., of the worthiness of his > office XI, 91.; XII, 1030. was the promised Elijah XI, 101. ff. 2265. > f.; a prophet and forerunner of Christ XI, 2271. 2293., more than a > prophet XI, 91. f. 104. ff.; XII, 1035., a messenger who brought his > Lord with him XI, 92. f.; called of his office an angel of the Lord > XI, 2131.; how he could say he was weher Elias nor a prophet XII, > 1042. ff.; stood in the means of the A. and the N. T.'s XI, 2263., a > mediator between Moses and Christ XI, 2263., between law and grace > XII, 1034. f. 1056.; was to point to Christ XI, 2268. f. 2294., > prepare the way for him XI, 93. 2293. f., humble all the world XI, > 106. ff., comfort XI, 113.; led the double ministry of the gospel, > preached repentance and forgiveness XII, 1032. f. 1047. 1054. ff., law > and gospel XI, 2263. ff, Grace XI, 2294. f.; did no sign XI, 2268.; > the Jews despised him because they expected a carnal kingdom of the > Messiah XII, 1910. f.; he shall not come before the last day XI, > 101. - S. Christ 11, Elijah, Baptism 2. > > 2. J. and his disciples. J. disciples thought much of him, but not of > Christ XI, 74. f., did not believe at first that Jesus was the Messiah > XII, 1018. ff; J. had patience with their weakness XII, 1019., > rejected them to Christ XI, 75. f. > > III J., the evangelist and apostle. 1. his person. A cousin of Christ > XI, 2337; recognized his good works as God's works XII, 1783;
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Spiritually saddened by Christ's death XI, 855.; fled, having met > Cerinthus in the bath XI, 167.; whether he died XI, 219. f.; a figure > of faith XI, 2083. > > 2. his writings. He likes to use secret interpretations XI, 2082. > 2088. f. He wrote his Gospel Against Cerinth XII, 646. f. 657. f., In > it he wants to prove Christ's divinity XI, 167, describes that Christ > is true God and man, given to men for light and life XI, 180; he, like > no other evangelist, draws the Baptist's testimony to Christ's > divinity XI, 181; a paragon of all evangelists XI, 1084, XII, 2042.He > differs from other evangelists in that he does not relate many > miracles of Christ XII, 657; the beginning of the Gospel flows from > Genesis 1 and explains Genesis XI, 158, 161, f, 165; XII, 1669, f. - > His first epistle wants to punish the false Christians who remained > without fruit of faith XII, 671, 673, who did not want to fight > against the world and Satan XII, 530, f. > > IV. J., the Steadfast, Elector of Saxony. Pious, friendly etc., but > still a sinner XII, 2078. 2081. 2083.; was sometimes absent from the > regiment XII, 2078.; his sins nothing against his confession XII, > 2079. 2081.; suffered the right death at Augsburg XII, 2078. ff, had a > broad back XII, 1622; his bodily death easy, without temptations XII, > 2080. ff; died blessed XII, 2078. ff. 2084. 2091. 2099; his death > should be mourned justly XII, 2074., sorrow XII, 2077. 2085., he is a > sign that God wants to punish XII, 2085. - Two sermons held at his > funeral XII, 2072. ff. 2086. ff.
Feast of St. John. Why ordered XI, 2268.; why maintained XI, 2266. 2271.
Joseph, Christ's foster father. In what way he is called Christ's father XI, 240; XII, 1926; probably did not experience Christ's suffering XI, 243; picture of the church servants XI, 152.
Joshua. Heavily contested XI, 432. f. 448. f.
Judea. Means: Confession, Thanksgiving XI, 131.
Judas Iscarioth. J., the most beautiful of the apostles' names, is called: Confessor XI, 232. 2087.; Scharroth is called: Reward XI, 232. 2087.; Apostle by name, not by deed XI, 270.; Image of the papacy XI, 231.
Judaeus. Means: Confessor, Lober XI, 131.
Jews. 1. general. Prayed, facing Jerusalem and the temple XII, 1430. - p. Day 1.
2 The Jews before Christ. Why divided into tribes XII, 1223. ff; a > coarse, foolish, rough, wild, hopeful people, to be kept in check only > by heavy laws XI, 2160. f., idolatrous XI, 271.; the story of the > execution from Egypt to Canaan greater and more wonderful than all > others, except that of Christ's death and resurrection XII, 799.; the > passage through the Red Sea happened in faith XI, 572.; fell into > carnal security XII, 800. ff., into grave sins XII, 801. ff. - p. > Empire 7. > > 3. the J. at Christ's time. Had their schools among the pagans XII, > 498. ff. They thought it was against the promise that a foreigner > ruled over them XI, 1803. f.; why they were frightened when the wise > men came from the East XI, 307. f.; paid the interest to the emperor > unwillingly XI, 119.; always made a fuss XI, 1803. f., XI, 1804; did > not understand Moses XI, 674; XII, 1156; whom they considered a > death-wit XI, 1346; f.; did not recognize God and Christ. > > XI, 1014. f.; rejected Christ because they did not pay proper > attention to the Scriptures XI, 950. ff.; XII, 1183.; have no excuse > for not accepting Christ XII, 506. 1860. ff.; resented Christ's > miracles done on the Sabbath XII, 1962. f., and his preaching XI, 802. > ff.; why the gospel was an offence to them XI, 348. 973.; XII, 501. > 504. f.; had great cause to believe XII, 1186. f.; their unbelief came > from displeasure with God's word XII, 1188.; their conduct against > the gospel was foretold XI, 1972. ff. > > 4. the Jews after Christ. Falsely boast of the firstborn XII, 1232; > no longer God's people XI, 1062. f.; their house desolate, God no > longer dwells among them XI, 215. f.; damned, shall not taste the > supper of God XII, 1911.; are not saved because they do not believe in > Christ XII, 269. f.; an example to all who despise the gospel XII, > 299. ff. Do not understand Moses XI, 674.; the gospel an irritation to > them XII, 504. f., do not accept it because of their earthly hope of > the Messiah XII, 501. 504. f.; for this very reason they reject Christ > XI, 25. f.; not excused for rejecting the gospel XII, 506. ff, do not > accept Christ XII, 1860. ff.; deny Christ's deity XII, 1609. > blaspheme the doctrine of Christ the God-man XI, 574. f.; deny the > Trinity XII, 1483. f. 1609., saw that Christians taught three gods > XII, 1205.; do not know who is the true God XI, 199. f., have > basically no God XII, 1204. f.; still hope for a worldly Messiah XII, > 1412. and establishment of their kingdom XI, 1870., will no longer get > a kingdom XII, 1517. f. - The Jews in Luther's time: their situation > XII, 1518.; do not know where they are from because of their blood > XII, 1970.They keep a strict Sabbath XII, 1969; blaspheme Christ XII, > 1153; blaspheme Christ and Christians XII, 1264; are skilled in mixing > poisons XII, 1265; often kill Christians XII, 1265; if they do not > want to accept Christ, they should be driven out XII, 1264. ff. > > 5. Jews and Gentiles or uncircumcised. The Gentiles despised the Jews > for the sake of circumcision XI, 2092; God placed the Jews under all > the Gentiles, The Jews alone wanted to be God's people, to whom the > Gentiles must come through circumcision XI, 805. f.; the Jews are > called "from near," the Gentiles "from afar" XII, 304.; Christ, > promised only to the Jews, was also given to the Gentiles XI, 2013. > f.; XII 48. ff. 1083. ff, is common to both XII, 46. ff; by the > dispersion of the Jews the gospel gained entrance among the Jews XII, > 498. ff; the Jews came to faith sooner than the Jews XI, 347; there is > no difference between Jews and Jews in Christ XII, 1084. f.; through > unbelief the Jews ceased to be God's people, through faith the Jews > became God's people XII, 636. The Jews are enemies of the Jews XII, > 1233, of the Christians XII, 1969, f.; think that they shall become > lords over the Jews XII, 1976; the Jews have no preference with God > XII, 501, 508, and shall also have no dominion over the Jews in the > world XII, 501.
Conversion of Jews. Luther's earlier and later teaching on this XI, 217. ff; will not all Christians become XI; 68.
Judith. Why God Helped Her XI, 931.
Youth. One founds them in the Scripture XI, 2051.
Disciples, of Christ. Are threefold: the good the truth
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know, but may not confess them XI, 321. f., and those are lost XI, > 321. f.; those who search the Scriptures only to nullify everything > XI, 322.; the believing confessors XI, 322. The faith of the J. and > apostles was extinguished when Christ lay in the grave XI, 669. - S. > apostles.
Virgins. The legend of the 10,000 does not seem almost unequal to a lie XII, 1500.
Virginity. In what it consists XI, 521. ff; in itself not yet right chastity XI, 521. ff; means the barren life before the law and before grace XI, 267.- S. chastity.
Virginity. Pledged in the Papacy XI, 2078.
Young man at Nain. Allegorical interpretation XII, 1316. f.
Juventus, Aurum, thus, myrrham etc.. XII, 1806.
K.
Cain and Abel. A.'s sacrifice consumed by fire from heaven, K.'s not XII, 665.; K. proud, despised A. XII, 664. ff. 1230. f., hated him XII, 666. f.; image of the false and the right church XII, 665. ff. - S. Adam 2, Eve.
Chambers. Meaning: Fornication XII, 1649.
Struggle of conscience. See Christians 2, Noth.
Scanty. They are called dogs XII, 1940.
Catechism. Let no one be ashamed of the C. XII, 1575. 1611.
Cathars. Wanted a sinless church XII, 1236.
Heretics. Can only be where Scripture still is XI, 197. 313.; obstinate, go their own way XII, 1463.; Satan makes them hopeful, sure, presumptuous XII, 1288. f.; tempt God XII, 1289.; often have a better appearance than the right teachers XII, 1250.; persecute the gospel as heresy XI, 115.; divided among themselves, united against the church XI, 248. f.; how they fell into heresy XII, 1286. f.; can do nothing special in times of persecutions XII, 1283.; soon have an appendix XII, 1250.; be shunned, are perverse XII, 1462. f.; be not cut off by force XII, 1238. ff. 1248. ff, do not let them on the preaching chair and altar XII, 1249., do not let them rule in the church XII, 1250. f., put them under ban XII, 1238. ff. 1248. ff. - S. false teachers.
Heresy. Is the obstinacy, conceit in doctrine XII, 1460; all heresy is torn down by fine learned people who knew how to adorn it XII, 698. f.; does not last long, becomes obvious XII, 1288.How to resist the K., a gift and art of the Holy Spirit XII, 1289. ff; how to resist the K. XII, 1289. ff; how Satan in Constantine's time challenged the church with K.XII, 1285.ff. -S. Leprosy, doctrine 5.
Heretic baptism. S. Baptism.
Chastity. The right chastity is not mere virginity XI, 521 ff; the best chastity in the conjugal state, the least in the virginal state XI, 521; nothing more conducive to any virtue than chastity XII, 1828. The virginal chastity rare, not possible without high grace XI, 401; XII, 1848. f. - S. virginity.
Children. General. Children of poor people prosper better than those of rich people XI, 538; their profession XI, 221; whether children can believe or are saved by foreign faith, as the papists claim XI, 487 ff; can believe XI, 490 ff, 496; how they come to faith XI, 490 ff; can hear God's word spiritually, even if they are without reason XI, 497 - S. Abraham 3, parents.
- k. of God. Are the faithful XII, 588.; to be a C. G., a high honor > XII, 795. ff.; their glory now hidden, will one day be revealed XII, > 729. ff. We become K. G. not by works XII, 587. f.; not of our own > will, but according to God's will XII, 588. ; only through the Son of > God XI, 2141. without whom all are children of wrath XI, 2141. f. ; by > putting on the Son of God XII, 265. f.By the word XI, 647, by the word > of truth XII, 587, f.; by faith alone XI, 191, ff. 481, 2058, ff.; > XII, 226, f. 244. Christians have the testimony of the Holy Spirit > that they are Christians XII, 794, f.; when they feel the calling of > the Holy Spirit XII, 239, ff. It is difficult to believe that one is a > Christian XI, 639. f. 642. f.; XII, 795. not believing is the greatest > sin XI, 643. f., how God punishes this sin XI, 645.; such faith that > we are C. G. makes us confident XII, 795.; one should not refuse to > call oneself a C. G. out of hypocritical humility XII, 240. C. G. > should follow their heavenly Father XII, 450. f., otherwise they > become children of the devil XII, 457.; should become like the Son of > God even in suffering XII, 715. f. 718. f. 795. f. > > 3. k. God and servants of the law. Difference XII, 243. f.
Infant baptism. S. Baptism.
Child rearing. Importance XI, 2324. f.; too much strictness harms XII, 247.
Church. 1. nature and essence of the church. who the church is XI, 1759, not the priests alone XII, 188; it is the assembly of all believers on earth XI, 417, the group of people who believe in Christ XI, 152, people who know, love, and praise God XII, 1417, and love and keep his word XII, 1419 ff, a people who love Christ and keep his word XI, 1062. ff., who hear Christ's voice and no one else's, whether they have an orderly regiment or not XI, 808. 822. f., whether they are many or few XII, 909. f.; it is not bound to person, place, or manner, as the papists want XI, 1879. f. Is God's people and house XI, 1063; God's dwelling place, what it does, God does XII, 1413; a house, where alone God's word resounds XII, 1414; a right house of the mouth or Bethany XII, 997; should be a house of the mouth, not a house of the feathers XI, 29; is Christ's kingdom, since he alone is to reign XII, 1261; Christ alone is there XI, 417; it has the Holy Spirit XI, 1044; it has the Holy Spirit XI, 1044; it has the Holy Spirit XI, 1044; it has the Holy Spirit XI, 1044. Spirit XI, 1044.; apart from her there is no truth, no Christ, no blessedness XI, 152., apart from her no one is saved XII, 898. 909.; in her one has a good conscience XI, 348.; she is empress in heaven and on earth XI, 1750., Christ's bride XII, 2021. et seq, Christ's spiritual mother XI, 239. How the Catholic Church is depicted in the papacy XII, 905. The true Catholic Church, though small, nevertheless has glorious goods and gifts XII, 900. ff. 909. f., nevertheless has the church office, sacrament, key, and everything, given to it by Christ Himself XI, 1017. - S. Regiment.
- one, holy, universal faith. The faith is only one XII, 898.; it is > not external, but unity of faith XII, 898. f.; built on one rock, that > is Christ and his word, not Peter, the pope etc. XI, 2299. ff; has one > faith XI, 1211., one doctrine, language, sign, faith and confession > XI, 983. f.; in this all are equal, preachers do not form a privileged > class XI, 1216. f., but the differences of offices and works remain > XII,
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- f.; it is not without its members XII, 812. f.; one should not be surprised if many false doctrines arise XI, 806. The church can err XI, 351. 438. ff. 442. 460. f. 668. f.; false doctrines occur in it XII, 809. f.; some follow the gospel, some do not XI, 1925. f.; it also has the wicked and weak among it XII, 908. ff, Hypocrites are always mixed in XI, 1759. f.; XII, 1923. f.; in it are weak ones who fall, whose sin is to be punished XII, 453. ff.; sins and infirmities run with under XI, 668. f. 827. f.; XII, 484. f. 809. f.; has had bad boys among it from the beginning, so it will remain until the end XII, 1234. ff. 1248., Evil and good must remain among each other until the last day XI, 1886. f.; XII, 1923.' f., the K. comfort in this XI, 1887.; an important doctrine is that hypocrites and evil are always in it XII, 1923. f.; heretics have always wanted to have a completely pure K. XII, 1235. f.; one must often bear dre evil for a time XII, 1251. ff, do not let them rule XII, 1250, put them under ban XII, 1238, 1249, do not exterminate them by force XII, 1238, ss, 1248, ff. The church is spread throughout the world, not bound to Jerusalem or Judaism XI, 1062. f.; Christ gathers all ranks to Himself XI, 276.; God does not let the church perish XII, 1525., a small group always remains in the faith XI, 669., it remains in spite of persecution XI, 252. f., the enemies cannot destroy it XII, 1207. ff, it remains until the last day XII, 2065. - S. Donatists, Cathars, Novatians, Rotten, schisms.
- enemies of the church The church has always had to struggle with storms and waves XII, 1213. ff.; three kinds of persecution have hit it XII, 1825. f. The spirits of the red wreak much havoc XII, 896. ff. The world is hostile to the church XI, 1054, begrudges it nothing and gives it nothing XII, 612, rejoices in the misfortunes of the church XI, 857, persecutes it XI, 905, as it has always hated and persecuted the church XI, 666, ff, it is to be wondered at that the West should be so hostile to the church XII, 1213, ff. The devil seeks to seduce them from Christ XII, 2028. f., chooses his time wisely to attack them XII, 1215. ff.; how the black devil XII, 1281. ff., the white, holy devil XII, 1285. ff., the divine, majestic devil at the time of the Antichrist XII, 1290. ff. challenged the Christians XII, 1215. ff. Both poverty and wealth are harmful to the Church XI, 1375. ff. The enemies will be disgraced XII, 1622. f., cannot destroy the church XII, 1207. ff. - S. Weise 2.
- the false church does not recognize Christ XI, 1010. f.; the sects and sects are not the true church XII, 899.
- the true and the false C. Christ and the Pope both have their C. XII, 1418.; Cain and Abel, a picture of the false and the true C. XII, 665. f.; the difference between the two is taught by the Pharisee and the tax collector XI, 1513. f.; the false one has the appearance and name of the C., the true must be called heretic XI, 1012. f. 1608. f.; the false has the great multitude, the true is small XI, 1016. f. 1127.; the false exalts itself above the true, hates and persecutes it XI, 1007. ff.; XII, 666. ff. 810.The false one rejoices in the misfortune of the true one XI, 857. f.; they always argue about the Scriptures XI, 351., about worship and good works XI, 207. f.; all teachers of men and works fight against the true Church XI, 348.
The true one should not care about the ban of the false one XI, 1017; the sadness of the true one, the joy of the false one only lasts a little XI, 859. ff. Let one step away from the false to the true C. XI, 1017.
- the cross and consolation of the true Church The Church is an orphan XI, 1048. f.; has to bear the cross XI, 1014., has experienced many temptations XII, 809. f.; subjected to persecution XI, 242. 252. f., Covered with suffering, disgrace, and vexation XI, 825. f.; as in the beginning she was challenged with lack and persecution XII, 1281. ff. She feels in cross and distress without comfort and help, but shall rise above the feeling XI, 1081. f.; it is a comfort that God cares for her bodily distress XI, 1324. f., that the persecutions have served to spread the Church XII, 304. f.; Christ comforts them with the sending of the Holy Spirit XI, 1048. f.. XI, 1048. ff.; she should be comforted: with the fact that Christ wants to preserve his church XI, 906. f. and help her XI, 1010. that he has always preserved her XII, 1208. f., that her enemies shall be put to shame XI, 907. f., with the experience of the faithful in the OT XI, 1010. - S. persecutions.
- foundation and preservation of the K. Christ founded it, gave it all his power XII, 1726. ff.; God founded it, also preserves it XII, 871., he preserves it XII, 809.; Christ has always preserved it XII, 1207. ff., preserves it against the devil's wrath and violence XI, 1010., also preserves it bodily XI, 1382.; its preservation a miracle of divine power XI, 989. ff. - S. government.
- characteristics of the true church: it is not recognized by the fine order of offices and ranks, by outward discipline and beautiful worship XI, 806. ff. 821. ff., not by name, office, authority, but by the knowledge of Christ XI, 1011. ff.; characteristics are: the preaching of the Word XII, 1417. ff, the word of Christ XI, 1063. f., the gospel XI, 416. f., word and sacrament XI, 822. f.; XII, 909. f.; the sacraments XI, 286., the Lord's Supper XI, 591. f., baptism XI, 982. f..
- c. and word of God. In the church only the Word of God is to be taught XI, 1185; XII, 614 ff. 841; only by the Shepherd Christ XI, 1135; XII, 1260; the Word of God alone is to rule in it XII, 1413 ff; in the church only Scripture, not reason, must apply XII, 1609; the church remains with the Word, it says "much," but nothing else XI, 912. ff.; where the W. G. comes out of the K., it is done for XII, 925. - S. Regiment.
- conduct to the K. She is to be obeyed insofar as she has and teaches Christ's word XI, 1063. ft
- k. and secular kingdoms. The C. does not abolish the difference of offices and estates XII, 738. f. - S. Obrigkeit 9.
12 The Lutheran and the Papal Churches, XI, 1017; the Lutheran Church was falsely accused of preaching only about faith, not about the cross and good works XI, 649; XII, 1328, 1338, 1341.The Lutheran Church does not reject good works XI, 256; answer to the accusation that the Lutherans do not perform miracles XI, 1720; the Papal Church was hostile to the Lutheran Church, but the latter was patient and merciful XI, 1296.
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Unhappiness of the Lutheran XI, 858. and sought to bring it about XI, > 858. 861. > > 13. historical facts. In Enoch's time the devil put the church to > death XII, 1207; in Noah's time it suffered hardship XII, 1207; in > the apostle's time almost the whole church erred XI, 312; in Paul's > time there were many false teachers XII, 1636. f.; how the church was > challenged in the beginning by the swan devil XII, 1281. ff, then by > the white holy XII, 1285. ff., then by the divine majestic XII, 1290. > ff. - p. Time 2. > > 14 Church and school. Are useful XI, 1898; one should provide for the > training of preachers XII, 926. ff; one should maintain church and > school XI, 1897. f., that does not make them poorer XI, 1897; the > world is hostile and unfavorable to them XI, 1897. f.. > > 15. churches, the buildings. They are God's dwellings XII, 1412; > they are meant for us to talk with God, God with us XII, 1962; we need > them to hear God's word, to receive the sacraments, not because they > are houses of God, since one can worship alone XI, 2426; XII, 180; > they are not better than other houses, since God's word is preached > XII, 1965; one should thank God for them XII, 1437; K., in which the > gospel is not preached are murder pits XI, 1478. f., it would be > better if they were dancing houses XI, 2074. they are worse than > common women's houses XI, 2074. Christ seldom preached, John never in > the temple XII, 181.; in the time of the apostles there were no > churches XI, 375. f.; in the papacy one wanted to be blessed by > building churches XII, 180. f., It would be better to have no temples > than such an error XII, 180. f.; building temples is not a service of > God XI, 2068. ff., God does not like it if one forgets faith and love > XII, 179. f.; by which they were desecrated according to papist > doctrine XI, 2074.; XII, 181.; why lightning struck more often in > temples than in women's houses XII, 182.-S. Consecration.
Cf. Reich.
Church offices. XII, 828. f.; one should serve the other XII, 339.; one can have several at the same time XII, 340.; for the sake of the church, God gives gifts and powers XII, 829.; only those should lead who are commanded to do so XII, 829.; do not abuse them to cause division XII, 829. f. - S. Offices.
Church servants. He who provides for them serves Christ XI, 1897. f.
Church Peace. S. Union.
Church Fathers. Could err XI, 437; have often erred in the interpretation of Scripture XI, 313. f., so in the gospel of the laborers in the vineyard XI, 508. f. and of the fourfold field XI, 520. ff.; taught erroneously: the children were baptized in the faith of the church XI, 488., about monasticism XI, 1880. f" of purgatory XI, 318; not to rely on them XI, 438. 487, not on their teaching, but on Scripture XI, 435. 456. ff; how to relate to their interpretations XI, 314. 460.
Churchyards. Originally not Begräbnißstätten XI, 1867. - S. Begräbnißstätten.
Church consecration. S. Consecration.
Clothes. Wearing beautiful clothes is not a sin in itself XI, 1196; silk clothes do not condemn if worn for the benefit of one's neighbor XII, 1938. f.; one may also dress for pleasure and joy XII, 602. ff, but keep moderation XII, 603. f.; works of virtue mean XII, 998. The wedding clothes are Christ himself XI, 1746., faith, not love XI, 1761.; XII, 1925.
Infidels. S. Weak.
Monasteries. Originally boys' schools XI, 400. 408.; XII, 1598. f. 1944. ff.; owe their origin to selfishness XII, 1944. ff.; orders, convents and monasteries are straight against the gospel XII, 225.; are mocking houses XII, 97.It is better for them to be in a heap of ashes than to lead the spiritual state in them without faith and love XII, 279.
Monastic vows. Gradual origin XI, 400; the papists divide them into substantialia and accidentalia, movable and immovable XI, 404; the vows of poverty, chastity, obedience they declare immovable XI, 404 ff, this is a devil's list XI, 404 ff; the distinction is arbitrary XI, 405, all equally movable and immovable XI, 404 ff, all contain the condition: if it is possible XI, 403. ff. 408. and: if it pleases the prelate XI, 404. 408.; the vow of poverty is not immovable even among the papists XI, 409. ff., likewise that of obedience XI, 411. ff, that of chastity should be the frerest XI, 412; the Christians should be free to do and not to do XI, 399, which, of course, would make them foolish and ridiculous XI, 399. f. - "Pledge and keep" does not apply to the Christians XI, 402. ff; they are abominable XI, 397; they fight against Christian freedom XI, 400. 411. f., against God's commandment XI, 392. ff., against the first commandment XI, 395.; if the commandments are God's commandments, good will is not enough, action must follow XI, 403.; even if one has become righteously spiritual in Christian opinion, one may again, where cause demands it, become worldly XI, 397. ff. What poverty they vow XI, 410. To keep the vow of chastity is not possible XI, 400. ff; forced chastity does not want God, is not chastity XI, 401.; some falsely teach that it is chastity if one has only taken the vow voluntarily XI, 402.The vow contains the condition: if it is possible XI, 403 ff; the prelate should be able to dispense with this as with other vows XI, 404 ff; boys and girls who vow it before the 20th year should be torn out quickly if they desire it XI, 415. What obedience they vow XI, 411 - see vows, monastic life.
Wise. S. Wise 2.
Servants. In Paul's time serfs XII, 274. - S. Children 3.
Servant shape. S. Figure.
Kneel. To bend the knee is to worship God with humility and earnestness XII, 876.; necessity and faith drive to it XII, 877.; can be mere hypocrisy XII, 877.
Coals. Mean benevolence XII, 95. 359. 1106.
The charcoal burner's faith. What it consists of XII, 1539.
Cologne. The High School of K. scolded the gospel heresy, incited the Emperor XII, 1243. f. - S. schools.
Comets. Mean certain misfortune XI, 51.
Coming. To come to the Father is to rely on Him as a gracious Father XII, 43; one comes to the Father through Christ XII, 44. 229. 263, through faith in Christ XII, 1318. ff, not by works XII, 1319. f.
Kings. The holy three k. f. Wise men. See also Christ 4.
Grain. Its growth a miracle XI, 1380. f.
Powers. Of the remaining natural powers XII, 1635. ff. 1693. ff.; man with all his powers is nothing XI, 836. ff., incapable of good XI, 1138.
2204Sick Subject register. Crucifixion2205
- f., by which no man is justified and saved XI, 1136. ff. 1165. ff.; the papists teach falsely XII, 812. that one can earn God's grace by it XI, 381. f., 708. c. are special works which God performs through some XII, 828.; God gives c. for the sake of church offices XII, 829. divine and human c. are very different in their nature XII, 421. heaven c. XI, 58.f.; XII, 1009. - S. gifts 2, will II, 2.
Sick. Three kinds of spiritual sick, XII, 1744 ff: 1) those who do not know, incurable XII, 1744 ff, 2) those who recognize sin, believe that they are healed by God's grace, not by their repentance XII, 1747 ff, 3) those who recognize evil, delight in it XII, 1747 ff; for which of these kinds Christ is the 'Savior' XII, 1744 ff, how he heals the threefold power of the soul XII, 1745. which Christians are sick XI, 784.; should not despair XI, 784. f.; one does not reject them XI, 784.- S. weak.
Illness. In K. Consider Christ's Suffering XI, 582.
Cross. 1. nature and type. K. is, what wehe thut uno is connected with disgrace XI, 2378. f., is suffering associated with shame XII, 1856; is various XI, 835. f. 842. f.; is twofold: shame for the sake of the gospel and external bodily suffering XI, 2242. 2245. f.; is actually persecution for the sake of faith XI, 2245. f.; is actually persecution for the sake of faith XI, 2245. f.; is actually persecution for the sake of faith XI, 2245. f.; is actually persecution for the sake of faith XI, 2245. f..; is actually persecution for the sake of faith XI, 2245. f.; is found where Christ and the gospel is XI, 851. f.; is not to be self-chosen XI, 534. 1947.; XII, 1330. f.; it is a great c., to come to Christ and go out from himself XII, 1767.; it is no small piece of the cross to deal with the weak and carry them XII, 1080.
- originator of the K.'s. A Christian is plagued from all sides XI, > 2056. f. 2066. f.; God imposes K. XI, 430.; XII, 1329. ff.; comes from > devil, world and flesh XI, 1947., from the devil XII, 1338. f.. > > 3. who must bear K. The believers XI, 1947. ff.; Christians' work at > court XI, 836. 1547.; Christians are called to work and suffer XII, > 346. 544. f. 1329. ff. although God loves them XI, 824. ff.; every > Christian must bear work. bear XI, 242. 430. 834. f. 846. f.; XII, > 346. 1329. - S. Christians 2. > > 4. suffering is delicious, a sign of grace. K. delicious when borne > in faith XI, 2380. f.; the noblest sanctuary XII, 1310. ff. 1340.; is > not, like the sufferings of the ungodly, a punishment XI, 883.; > follows certainly on faith XII, 1620. f. > > 5. k. is necessary XI, 636. to tame the body XI, 2124. > > 6. purpose and use of the K.. To kill sin completely XI, 551, to > destroy free will XI, 843, to tame the body XI, 2124, to teach us to > trust in God alone XI, 513, ff, 836, to strengthen faith XI, 1942, to > conform us to Christ XII, 1338, is not meritorious XII, 1330, ff, does > not make us blessed XI, 2244. 2248. keeps us from sleep and security > XII, 1339. f., strengthens us XI, 835. proves faith XI, 2209. f., > brings hope XI, 2006. increases it XII, 53. drives to prayer XII, > 1753. f., awakens the calling of the Spirit in our hearts XII, 241.; > all kinds of cases of K. are examples to Our Father XII, 1754. > > 7. comfort and consolation. If God wants to comfort, he first puts us > in fear XI, 846.; the right T. is God's. > > Word XI, 242. f. 434. ff.; Christ stands by us with the Word XI, 2000. > f.; the T. is that our Shepherd Christ knows us XI, 826. f., the K. > does not last long XI, 2379.; at last Christ makes beautiful weather > again XI, 2001. ff. > > 8. conduct before and in the church. prepare yourself with faith, > comfort of the word, patience, hope XII, 444. f.. One should not > burden oneself with the burden XI, 834, 841, f.; one should not refuse > the burden XII, 1341, one should not be ashamed to bear the burden for > the sake of the word XII, 1336, ff; how the burden is invented and > raised XI, 2243, f. 2246. is invented and raised XI, 2243. f. 2246. > 2378. ff.; XII, 1856. f.; welcome it as something delicious XII, > 1781., accept it as a sanctuary sanctified by Christ's suffering XII, > 1339. f., take it upon oneself XII, 1856. f. cheerfully and with > thanksgiving XII, 1311. f., have it dear XII, 1409., bear it > cheerfully XI, 2243. ff. 2246. f. 2379. f., patiently and gladly XI, > 2124. 2349.; XII, 346. 542. ff, keep God quiet XI, 837. f., without > secondary intentions for glory or advantage XI, 2381.; be not deceived > in God's grace XII, 1754., despair not XII, 1933. f., seek peace in > God XII, 98. f. 1108. ff., be joyful in hope XII, 345. f.; how to be > comforted XI, 504. f.; get comfort from Scripture XI, 434. ff, keep > the gospel XII, 503. f.; the promise XII, 1334. ff.; keep Christ XI, > 835., take comfort in him as our priest XI, 1553., look to him alone > for help and comfort XI, 2122., think of his c. XI, 2244. 2247. f. and > suffering XII, 545. f., take comfort in his suffering and merit XII, > 1331. and in his resurrection XII, 1588.; consider that we are called > to K. and suffering XII, 544. f., that K. is Christ's color of hope > XII, 1330. f., what good we receive from God XII, 583. ff., that it is > only a small thing XI, 832. f., that God wants to help us bear and > turn it for the best XII, 1332. f., that God wants to help us bear and > turn it for the best XII, 1332. f., that God wants to help us bear and > turn it for the best XII, 1332. f., that God wants to help us bear and > turn it for the best XII, 1332. f., that God wants to help us bear. > The blind man flees from it XII, 1311. f., the flesh grieves over it > XI, 2348. f., the old Adam despairs XI, 834., unbelievers cannot take > comfort in it XII, 1332. f., the world does not consider Christians to > be God's people for the sake of the C. XII, 1408. f.; the papists > flee it XII, 1311., the spiritual state in the papacy has masterfully > deceived the C. XI, 374.; how certain faith behaves in the C. XII, > 1620. ff, Those who have God's Spirit rejoice in it XI, 2349; > Christians boast of it XII, 410; how the saints groan under the church > XI, 2243, 2246. > > 9 K. and glory. Without K. no H. XI, 830. 2348. f.; the K. precedes > XI, 477. > > 10 The Christ's body. It is said to have been found by the Empress > Helena XII, 1854; it was preached about XI, 2240; before its invention > it was honored more in the heart than afterwards XII, 1855. In the > papacy too many pieces were shown XI, 2241. f. 2245. 2375; how it was > venerated XI, 2240. 2374. ff; XII, 1854. f., XI, 2242; XII, 1854; f.; > it is better to give ducats to the poor than to decorate pieces of the > church with them XII, 1855; 1857; we should wear our church, not > Christ's church XII, 1855; f. To wear Christ's church is to leave > everything and believe XII, 1778; f. - S. Enemies 1. > > Cf. Christians 2, marital status 8, suffering, lack, hardship, > tribulation, injustice, persecutions.
Crucifixion. How the crucifixion of the flesh happens XII, 789; is when we let God's will rule in us XI, 2209; f.; necessary XI, 2347; f.; XII, 789, 910. f..
2206Cross week Subject register. Teaching2207
Cross Week. Papist celebration XI, 918. - S. Week of the Cross.
War Servants. The K., die Christum kreuzigten, ein Bild der papistischen Bischöfe XI, 134. - S. Landsknechte.
Men of war. Their status was considered a damned one XII, 1183.; can also be pious XII, 1182. ff., shall confidently lash out XI, 1359.
Nativity of Christ. Means the gathering in the church for preaching XI, 134. f.
L.
Lactantius. Opinion on the Last Times XI, 56. f. - S. Church Fathers.
Laymen. Who was so called XII, 188. - S. Priest 2.
Landsknechte. Received 4 guilders monthly XII, 719. - S. men of war.
Langmuth. What is L. XII, 428. - S. Patience 2.
Vices. Are spiritual or corporeal XII, 517. ff; hatred of the L. is pagan or Christian XII, 26.
Blasphemers. How Christ answers them XI, 533. ff. - S. The hardened.
Latreia S. Worship.
Laurentius. Legend of the Chalice XI, 2367.
Purity. What is L. XII, 489.
Lazarus. The poor L. had faith and love XI, 1199. ff.; still serves the whole world XI, 1200.; allegorical interpretation XII, 1317.
Life. 1. Christ is called life XI, 166. ff. 2053. ff.
- life of humans. Apart from Christ there is no life XI, 2053; damn > the life that lives and serves itself alone XI, 1092. 2322. The > natural life is different in infants, in the sleeping, the waking, the > insane XI, 2352. f; a part and beginning of eternal life XI, 169; > comes from God XI, 169, Christ sustains it XI, 1864. f.. Spiritual > life is revealed in love XII, 671 ff; where there is no love, there is > no spiritual life XII, 673 ff. In what divine life consists XII, 516. > A holy life sanctifies God's name XII, 1757.; by what touchstone and > how one should test all life XI, 902. ff. The contemplative L. is > faith, the real one love XI, 2082. f.; in the former one holds to > Scripture, in the latter to the poor XI, 151,; this twofold life > pictured in Peter and John XI, 228. f.. The Pharisaic seeks not the > neighbor's best, but its own honor XI, 1544. Whereof the worldly or > earthly life consists XII, 516. f.; the worldly life of the spirit is > to be shunned XII, 517. f., likewise that of the flesh XII, 518. > Ungodly life a profanation of God's name XII, 1755. What an L. > according to the flesh is XII, 787.; befits not Christians XII, 787. > f. The life of the wicked a sleep XII, 1068. f.; the L. of the world > is good words, nothing behind XII, 1635. There is an eternal L. XII, > 126.; since no such change as here XII, 586.; not a pay, but a gift of > God XII, 785.; he who denies Christ's divinity does not attain it XI, > 168. To have the eternal L., to be blessed is to be free from sin XII, > 1161. - S. Christians 2, .faith 3, blessedness, death 4.
Legends. The L. of the apostles are corrupted by the heretics XII, 1732; the L. of the saints in the papacy . lead away from word and faith XI, 310. f.
Teaching. 1. general. L. is threefold: of wolves, of hirelings, of good shepherds XI, 818. f.; L. of
The following is a list of the doctrines of the church and of the laws of men, of the law and of the faith XII, 1058, ff; how a preacher should conduct himself in each of these ways XII, 1058, ff; one should not teach what is not clearly founded in Scripture XI, 209. Preachers and listeners should watch over doctrine XII, 615.All Christians have the power to judge all doctrine XI, 1135. f. 1394. ff.; it is to be tested to see if it will stand the test XII, 615. f. 1544.; it is to be tested in challenges XII, 1544. f.; doctrine is to be judged by the congregation XI, 153. 1120. ff, Christians XI, 1435, laymen XI, 1600. ff, XI, 2411. f.; XII, 1508. f.; how, if their judgment does not agree XI, 2412. f.; two rules according to which one should examine doctrine XI, 1413. f. 1429. ff.; in doctrinal matters not man's, but God's word alone is valid XI, 614. ff. 1394. ff. 1811. f.; one judges according to God's word alone XI, 1435. 1445; XII, 702. ff. 614. ff.; this power to judge can only be exercised by a spiritual man XI, 1398. 1436. ff.; the papists do not want to know about this power XI, 1120. f.; one should not let this right be taken away XI, 1136. f.; how important it is that this power be used XI, 1395. ff.
- the pure L. In the church nothing else is to be taught than what the apostles heard from Christ XI, 1073. 1075. f.; this is that all men's work and life is nothing XI, 107.; they are recognized by whether they preach from Christ or from their own doing XI, 1004.; contradiction, a sign that the doctrine is right XI, 250. ff, it is always contested XI, 1405. ff. 1423. ff.; a precious gift XII, 584. ff, a protection against hirelings and wolves XI, 815. f.; a severe punishment is when God takes it away XII, 810. f.; easily lost XI, 1713., easily and without one noticing XI, 1775. f.; does not remain long in one place, not about a man's remembrance XII, 437. f.; goodness an enemy of the same XII, 1461. one should strive for the pure L. XII, 518.; if one has it, do not be safe XI, 1782. f.We must seek above all things that the doctrine of the Scriptures may be preserved pure and in one accord XII, 896; we should not inquire of men what they have taught XII, 1390; we should thank God for it and ask that he keep us in it XII, 1975; we should hold fast to it, asking God to preserve it XII, 1174. f.; we should daily grow stronger in it XII, 1603; we should hold to it in spite of tribulation and the apostasy of many XII, 870. f., defend it with the word XI, 2067., found youth in it XI, 2051. Christ does not want both His person and His L. honored XI, 277. - S. apostasy, constancy, Gospel 4, Scripture, Word III, 3.
The Christian life consists entirely in the death of sin and the justification of the spirit XII, 999.
- the Lutheran l. is not wrong, because evil fruits still show themselves among us XI, 1441. ff.
5 False lies are those that do not agree with the gospel of Christ XI, 1047; they are deceptive and seductive XI, 2086; they are beautifully adorned by fine scholars XII, 698 ff, eats up easily XII, 1462., there is no false teaching so foolish and shameful that it does not find disciples XI, 817., only faith recognizes it XI, 2086.; a dangerous nuisance XII, 1773. f., whoever falls into it will hardly get out of it again XII, 1774. f.; where something is false in a piece XI, 1773. f.; where something is false in a piece XI, 1774. f.; where something is false in a piece XI, 1773. f.; where something is false in a piece XI, 1774. f.; where something is false in a piece
2208Teachings Subject index. Love2209
is introduced, it is as soon as already all spoiled XII, 479. ff; > brings evil fruit XI, 1435. ff; a severe punishment XII, 1478.; arises > where one does not remain in the unity of the spirit XII, 398. f., > follows if one lets the word go XII, 1605. f., comes out of reason > XII, 1173. f.. One should take heed XII, 1462. f., on the other hand, > not be merciful XII, 384. f., nor kind XII, 385. f., punish and rebuke > them XI, 2076; make them known and punish them for the sake of the > young and simple XI, 1216, 1219; to know them is useful XI, 709; we > should avoid them XII, 517, f. 1775.Not to accept what we hear for > doctrine apart from Christ XI, 1160; not to hear him who does not > preach the gospel XI, 185; to have faith in the word against this XII, > 700. > > 6. pure and false doctrine Which doctrine is right or wrong is > decided by Scripture XII, 1509. f.; man's doctrine brings money and > good, but God's doctrine brings cross and poverty XI, 348. f.; they > always coexist XI, 1916. f., Therefore watchfulness is necessary XI, > 1394; one should not want to mediate between them XII, 481; the pure > doctrine does not tolerate the false one next to it XI, 996, f.; it > retains the victory XI, 250, 2044. > > 7. life and life. The lesson one leads is a part of life XI, 79. f.; > the right lesson should be followed by the right life XII, 1640. ff; > with evil life it is strange that one teaches right XI, 80. God is > more interested in the lesson than in life XI, 2258. f. 2267.; reason > looks more at life XI, 2259.; the lesson is greater than life XI, > 2269. f., what reason does not believe XI, 2270; error in the L. more > unfortunate than frail life XII, 448, evil life gives no such great > annoyance as false L. XII, 1323, frail life does not corrupt > Christianity, but frail L. and false faith corrupt Christianity. and > false faith corrupts everything XII, 384. False lives are not to be > tolerated, but sins and infirmities are to be borne XII, 1462.; faith > has to do with doctrine, love with life XII, 385. f.
Teachings. Unknown preaching XII, 1. 194. 337. 1728.
Teachers. The right ones are not considered too good, but the false ones are XII, 413. ff; those are despised, these are honored XII,. 414. f.; those are not given bread, these are given plenty XII, 415. - S. Irrlehrer, Prediger 2.
Body. Always unclean XII, 1238. f.; how to wait XII, 16. ff. 1073. f. - S. Taming.
Serfdom. Stock of the Apostles' Time XII, 782. 792. - S. Servants.
Leiden. 1. suffering. Delightful in the sight of God when the person is pleasing to Him XI, 1199; we must suffer with Christ if we want to inherit with Him XII, 715. ff. 718. f.; not pleasing in the sight of God XI, 1199, not blessed XI, 527. ff. ff.; one should bear it patiently, just as the whole creature endures XII, 722. ff. 731. ff.; that one suffers so unwillingly comes from weak faith XII, 719. ff.; in this the Comforter, the Holy Spirit, gives an unafraid heart. Spirit, gives an undaunted heart XI, 1046; one comforts oneself with the fact that God is our Father XI, 1057, f., by contemplating the suffering of Christ XI, 582, with the last day XII, 2060, 2066, f., with the future glory, which is not easy XII, 717, f.; the life of Christians is itself a consolation XII, 984, ff.-S, Pious 2, Cross.
- l. and works. L. better than W. XII, 526.
- l. and glory. Our L. herewith the H. there not to compare XII, > 717. f. 731.
- L. Christr. S. Christ 3.
Lending. One should lend to one's neighbor, but in such a way that it is done properly XII, 1841.
Spirituality. What L. is XII, 129; how God reveals his L. XII, 129; he does not look at the person XII, 130.
Levites. To them belonged the firstborn XII, 1221. f.
Light. Des Pabsts Lehre vom Licht der Natur XI, 436.
Christ, the some L. of the people XI, 170. ff. 187. 2053. ff. L. and > darkness means happiness and misfortune XI, 1975;: spiritual L. and > darkness, the greatest happiness and grace and the greatest misfortune > and disgrace XI, 1974. f. - S. Waffen, Werke II, 3.
Licinius. Christian Enemy, expelled XII, 1283.
Love. 1. general. No greater virtue than love XI, 1097. f.; love does everything by itself XI, 148.; nothing is too difficult for it XI, 1055.; love makes a gift worthwhile XI, 1098.; the love of man is many and varied; the most ardent is the love of a bride XI, 1742. f..
- God's love for mankind. Is great XI, 1750; fills heaven and earth > XII, 451; God's love for the world is incomprehensible XI, 1099. f.; > God loves us fatherly for Christ's sake XI, 824; it is revealed in > the work of redemption XI, 1096. ff, in Christ's incarnation XII, > 1650; in Christ's being revealed to us as God's dear Son XI, 2143. > f.; in Christ's obedience XII, 476. f.; in Christ's death XII, 487. > f. 1554. f.; manifested in the physical and spiritual XII, 450. f.; > impels us to love our neighbor XII, 674. f.. > > 3 Christ's love for mankind. Christ loves sinners by commandment of > the Father XII, 1318. f.; his L. to his own is cordial XI, 1383. ff., > like bridal love XI, 1742. f. 1750. ff., which is hard to believe, but > of our unbelief we are to be ashamed XI, 1751. ff.; his L. to us makes > him our servant XI, 480. f.; shows itself in redemption XII, 2025. - > S. Christ. > > 4. man's relationship to God. The first commandment demands it XI, > 1538. ff; how it should be XI, 1540. f. 1548. f.; no man has such a > love XI, 1542. f. 1549; it is not found in the natural man XI, 1705. > f.; XII, 1472. ff; only possible when we have recognized the love of > God XI, 1028.; XII, 44. f. and of Christ XII, 1319. f.; wherein it > consists XII, 1471. f..; is gratitude for redemption XII, 660.; from > it flows fulfillment of all commandments XII, 1474.; compels us to > punish sin XII, 185. f.; how it manifests itself in adversity and > misfortune XI, 1695.; Christ's exemplification of the L. to God XI, > 544. f.; he who does not have it is a wretched man XI, 1038.- See > below 8, Fear 2. 3, Commandments, Obedience. > > 5. l. of the people to Christ. "To love Christ" XI, 1032. f.; it is > not easy XI, 1053. f.; the Holy Spirit alone directs it XI, 1032. f.; > we cannot begin with it, Christ has loved us before XI, 1055. f.; His > love should drive us to it XI, 1054. f.; it arises from the knowledge > of God's love and Christ's love for us XI, 1035. ff. 1053. ff. 1053; > he who does not have it is not a Christian XI, 1032. f.; he who seeks > Christ experiences the Father's love XI, 1056; makes us capable of > keeping God's word XI, 1032. ff; should not exist in words, but prove > himself in work XI, 1055; proves himself in keeping Christ's word XI, > 1053.
2210Love Subject index. Lust2211
- l. of the people to each other. Is a debt XII, 361. ff.; L. to prove we are on earth XII, 1229. f. 1474. f.; is the right opinion of the law XII, 368. f., of the fulfillment of the law XI, 1945., a bond of perfection XII, 389. f.; L. is a great thing, especially the brotherly XI, 1946. f., the greatest L. is to love like a father XI, 1947; rich in virtues XII, 435, more than other virtues XII, 389, the fountain of all virtues XII, 375, f.; without it all gifts help us nothing XII, 425, ff, must be the overlord of all works XII, 369, ff. Teach good works, yes, is vain working without ceasing XI, 1582.; is not merely on the tongue XII, 676. f., must prove itself in the work XI, 383.; right L. does not begin with itself XI, 383. The L. kind XII, 428. ff.; let it be unforced, voluntary XII, 1228. ff.; go from the heart XI, 1946., be cordial, fervent XII, 604. ff, not false XII, 341; the love of the world is sham love XII, 609. f. 1635; the false love of the world seeks its own benefit XII, 376; the right love does not seek its own, prefers everyone XI, 1585; seeks only the neighbor's benefit XI, 1517. f. 1944. 1946; XII, 376; does good without "other people's" harm XI, 1585. f.; does good to everyone, no harm to anyone XII, 379. ff.Consumes all evil, gives vain good XII, 608. f.; clings to good even in the enemy XII, 342. f.; is at the same time a great friend and a great enemy XII, 190., people should be loved, their vices hated XI, 33. f., evil hated and punished XII, 341. f.; it punishes sin XII, 610. f.; the greatest service of love consists in the use of the keys XI, 746. f., the highest work per love is to bring others to faith XI, 730.; it covers sins XII, 606. ff; we are to let our righteousness serve the sins of others XI, 1234.; how it is to prove itself in many a circumstance XII, 1474. f. The righteousness can be deceived XII, 430; does not grow weary XII, 431; does good in spite of ingratitude XII, 660; even to the ungrateful XI, 1586; in spite of hatred and ingratitude one should persevere in the righteousness XII, 670; lasts forever XII, 433. ff. Their measure should be God's word XII, 352; their rule is: what I would have from another, I should also do to others XI, 1945. f. Examples of true charity are: Christ XI, 480. 482. 501. 562. 1544. f. 1580. ff. 1585. ff. 2336. ff.; Christ and Mary XI, 469.; the centurion at Capernaum XI, 482.; true L. is pictured in the Lord's Supper XI, 601. Little uncolored L. is in the world XII, 342 f.; men are unwilling to do it XII, 1476 f.; unbelief hinders it XII, 1476 f.; exhortation to L. is necessary XII, 660 ff. L. is necessary for the sake of various infirmities XII, 605. ff. and for prayer XII, 604. We should be stimulated to L.: God's L. to us XII, 450. f.; gratitude for God's good deeds XII, 1477. f. ; that God is the L. to the neighbor XII, 1477. f.; that God is the L. to the neighbor XII, 1477. f.; that God is the L. to the neighbor XII, 1477. f.That God regards the good done to his neighbor as done to himself XII, 1474 ff; Christ's example XI, 747, 1382, 1580 f; XII, 451 f; all creatures XI, 563; XII, 1232.
- bridal love. The love of a young woman, so that one desires her for marriage, is not a sin XII, 1175. f.; B. is in heat, loves the bridegroom or the bride, not wealth XI, 1742. f.; no love is greater than B. XI, 2084.; XII, 199.; is necessary, otherwise no one would marry XII, 1991. 2006.
- the lesson to God and to men. How the L. to God is compatible with > the L. to the creatures XI, > > 1540. f.; it is the same L. XII, 374. f., in which it is different > XII, 660.; its nature is to do everything freely for free, to praise > and honor God XI, 1540. f.; in the L. to the neighbor, the L. to God > is revealed XI, 1943. ff.; XII, 1474. f., to Christ XI, 138. f.; L. > shown to the neighbor sees God as shown to Himself XII, 1474. ff. - S. > Glaube II, 9. 10. 18, Schuld. > > 9. love and law. L. of the neighbor is the fulfillment of the law XI, > 1945; how this is possible, since the L. is a fruit of faith XII, 371. > ff. and yet we should also love God XII, 373. f.; a master and empress > of all laws XII, 364. ff. 1471. - S. Law II, 1.
Cf. self-love, anger 3.
Loveless. Are death thrower XII, 673. f.
Songs. We should not use worldly, carnal, unattractive hymns XII, 394; sing spiritual, beautiful songs XII, 394 f. - L. mentions: Christ is risen XI, 729. 752; Ein Kindelein so löbelich XI, 1993. 2024. ff. 2032. f.; XII, 1113; Mitten wir im Leben sind XI, 2315; Nun bitten wir den Heil. We all believe in one God XII, 1240. 1244. 1978. - S. Sing.
Lindigkeit. What Christian kindness is XII, 84. ff. 1100. ff.; understands the whole Christian way of dealing with one's neighbor XII, 91.; this includes that one refrains from one's right, patiently suffers injustice XII, 88. f.; the right-minded do not let kindness be known XII, 1100. f.; we should let it be known to all people XII, 89. ff. 1102. 1104. 1199. f., not merely to friends XII, 1102. f.; to prove in walk, not to speak of XII, 1102. what is not possible to natural L. XII, 90. f.; we are to do this because the Lord is near XII, 1103. f.; serves for unity XII, 1001. f.; how to comfort against abuse of L. XII, 91. ff.
Left. The L. means Uebel XII, 444. f.
Praise. What praise to God means XI, 419; praise to God is knowledge of the goods received XII, 50; in the words: "he who is mighty" lies a perfect praise of God XII, 1730; praise and honor are due to God alone XII, 1731; praise and thanksgiving, a pleasing sacrifice to God XI, 418; faith works it XI, 151, 419, 1606; few praise God XII, 1699, many only with their mouths XII, 1723, Faith works it XI, 151. 419. 1606. f.; few praise God XII, 1699. many only with the mouth XII, 1723. Praise of man is not to be sought nor accepted XII, 1095.
Logic. Not all propositions dealing with divine things can be brought into syllogistic conclusions XII, 1668.
Wage addicts. They find their worship difficult XII, 1819.
Lorenz, St. History of the Chalice XI, 2367.; XII, 64. f.
Leuven. The High School of L. scolded the gospel heresy, incited the Emperor XII, 1243. f. - S. schools.
Lucas. Why he commonly speaks as if righteousness comes through works XI, 1486; reason for his gospel XI, 345. f.; describes the order of Christ's journeys XI, 1572. ff - S. Evangelists.
Lie and murder. Common to each other XII, 917. ff; Christians should beware of both XII, 918. ff - S. Truth.
Lies and deception. An Art XII, 1449.; It Takes Seven Lies to Cover One XII, 1533.
Lust. Impure L. cannot be completely gotten rid of in this life XI, 1958; of the same, free will cannot wi-
2212Lusts Subject index. Luther2213
Why God tolerates them in parents XI, 1958 - S. Lusts, unchastity.
Lusts. Carnal lusts fight against the soul XII, 576. f.; one fights against them XII, 577. in faith XII, 867. What is to be understood under worldly lusts and desires XII, 106. f.; cling to all, especially to the glamorous XII, 106. f.; we should renounce the same XII, 107. f. - S. Lust.
Lustratio or Februatio. Use of the pagan Romans XII, 1266. f.
Lust pestilence. Is evil lust XII, 449; the pagans lived in it XII, 458.
Luther. Luther himself. Says: he himself is a fool, preaches foolishly, must also have foolish students XII, 1304. f. Luther's sayings about himself in regard to the Lord's Supper: he often shied away from it XI, 655; complains of his indolence in receiving it XI, 650; how he held it with the administration under both forms XI, 590, f., with those who wanted to receive it XI, 610, ff. 614. Indulgences: what moved him to resign from them and what thanks he received XI, 2306. f. Ambrose writes himself a servant of Jesus Christ, which L. wondered XII, 824. temptations: how he was challenged and conquered XII, 711. f.; from Satan, for lack of piety, comforted himself Christ's death and resurrection XII, 2083.; A. from false spirits XI, 1445. hostilities. How he comforted himself when his doctrine was attacked XI, 1296; how he was accused of heresy XI, 1233; how he was reproached for having abandoned discipline XII, 1599 f.; how he was resented XI, 2307 f.; how he comforted himself when his person was attacked XI, 1296. Work: how he put his writing XII, 1859 f. Confession: how highly he esteems the secret confession XI, 588. p. Confession. - Christ: how he would have behaved at the angel's sermon on Christ's birth XII, 1661.; how he was afraid of C. in the Pabsthum XII, 903.; the article of C., the God-Man, was still difficult for him XII, 1490; the longer he studied C.'s Passion and Resurrection, the less he was able to XI, 852; he enjoyed Christ's suffering XII, 1517. Marriage: still had to learn to regard it as God's order XII, 1987. 2001. Knowledge: although a doctor, he still did not understand the Ten Commandments in Pabbism XI, 1706; would have liked to run to Rome to hear a Psalm explained XII, 1645. f.; thought in Pabbism that he was born again when he began to understand a saying again XII, 906; did not know for a while what faith was XII, 1618.Initially did not even want to throw away the old glosses XII, 1187; could not for a long time find himself out of the papist dream that one should live in doubt XII, 1416. f.; which for a long time prevented him from rejecting the orders in the papacy XII, 272. Gospel: did not worry about preserving it XI, 2405. f.; XII, 1503. Freedom: the doctrine of Christian F. was difficult for him to grasp XI, 1247. f. 1255. Gifts: if he had Jesaiä or Pauli's spirit, he also wanted to write a New Testament XI, 677. f. Prayer: his G. in the papacy XII, 1431. f. Satisfaction: why he tolerated this word for a while in the church XI, 707. Faith: complains about weak XI, 635; XII, 1618; the art of looking at Christ according to the word, not according to feeling, he cannot yet do XI, 1266; complains about his unbelief XII, 1383. 1385. Law and Gospel:
is still learning the article on the righteousness of faith and life XII, 1598; cannot boast of any mastery in the art of separating righteousness of faith and righteousness of works in conscience before God XI, 1729. Error: still clings to him from the papacy XI, 177. Catechism: still had to speak the Ten Commandments daily XII, 1640.He wants to remain a child so that he can hear the Lord's Prayer, the faith, and the Ten Commandments XII, 1575. Chastity: had the gift of remaining celibate XI, 414. Life: he boasts of his L. in the face of the papists XI, 1296. Doctrine: did not ask anything about what others had taught before him XII, 1391; still remembered how new doctrines arose in the papacy XII, 1433. f. He did not allow himself to be paid for manuscripts XII, 1440. He sometimes wanted to master God XII, 1859. f. Human statutes: how he was caught in them in the papacy XI, 1845. Mefs e: why he refused for so long to establish a German mass, but finally did it XI, 1786. f. Mass reading: about his Mass in the papacy XII, 1431. f.; he had blasphemed God with it, crucified Christ XI, 637. Monastic life: about his Mass XI, 645. 1101.; XII, 641. 817. f. 1431. f. 1974.; how he sought God in vain in it XII, 929. Morning devotions: how he held them XII, 1611. Pabst: L. attacked him out of duty and guilty loyalty XI, 350. Pabstthum: against this he preached, because he recognized it as his duty XI, 414. Polemics: defended himself against the accusation that he was fierce and biting XI, 2076. f. Sermons: befliß sich im Pabstthum, sich und das Volk zu lehren XI, 811. f.; as he initially preached about the birth of Christ XII, 1658. Prophet: did not want to stay away from a priest, because he would have to prophesy evil XII, 1418. Work of reformation: how one wanted to discourage him in it XII, 692. f.; how he kept his courage in spite of all hostility XII, 870. Rotten and sects: how he was frightened when they arose XII, 1237. Red spirits: more than 30 he has refuted with Matth. 17, 5. XII, 1174. Disciple he still is, whether he has made many masters XII, 1482. Blessedness: does not want to earn it, and if it could be done by picking up a straw XI, 1453. Day: longs for the youngest day XII, 1298. f. 1302. f. Death: knew his hour had not yet come XII, 1440. consolation: his highest T. was that he remained in his state and profession XII, 1578. f. Ignorance: he confessed U. XI, 192; XII, 162. 419. 421. Forgiveness of sin: what he taught in the papacy about attaining it XI, 768. Truth: he wanted to tell it, even if it cost him twenty necks XII, 1391. Works: he did not deny the necessity of good works, did not forbid them XII, 1834. 1840. f. Works righteousness: he was a works saint in the papacy XII, 953. f.; W. was still attached to him later XII, 957. Word of God: where he had it, he did not wise up XII, 651.; if he let this go, he lost God, Christ, everything XII, 1604. ff; he has often experienced the power of it XI, 656; at times it does not want to move him at all XI, 832. Doubts: as he was always in doubt in the papacy XII, 904 - see Sermon.
- L.'s writings: Some things have been printed that were not intended for printing by him XII, 1858. ff., which he does not ask to be done XII, 1859. f., some things that are quickly thrown in taste like meat XII, 1859. ff. He serves his dear Germans the po-
2214Luther Subject register. Mary2215
quietly in the middle of the barrel XII, 1443.; certain sermon drafts > not intended for print XII, 1858. ff.; judgment on his sermon on two > kinds of righteousness on Phil. 2, 5-10. XII, 466. > > 3. Luther's time. Sayings of L. about his time in relation to: > Apostasy of many Christians to the Turks XII, 703.; ban, sent to the > house by letter carriers XI, 797.; burial in monk's caps XI, 2358.; > fraud, infidelity, theft in all estates XI, 1829. ff; Christ as he was > painted XI, 777.; German, below: Gluttony; Marriage shyness out of > care and avarice XI, 536., or poverty XI, 1342.; Right of inheritance > concerning the goods and debts of the deceased XI, 1953.; Gospel > reaped ingratitude XII, 931. f. 942. f., was to blame for all > misfortunes XII, 931. f., experienced drudgery and meagreness XI, > 1889. ff, was despised and persecuted XII, 2035. 2045. f., persecuted > by papists and hordes XII, 1243. f.; princes, wasteful XI, 1392. f.; > avarice and usury, great XII, 1232. f., took over XI, 1297. ff., one > was drowned in G. XII, 520.; servants^ unfaithful XI, 1298.; church > services: Afternoon, sermon on the Epistle XII, 1626.; Craft: those > born out of wedlock were not fit for the craft XII, 354.; Executions: > Master Hans first asked the criminals for forgiveness XI, 1292.; > Weddings: Gluttony and splendor of dresses at it XI, 467.; courtliness > prevails in all estates XII, 1978. f. below: pride; false teachers, > many with glittering appearance of piety XII, 1774.; Italians s, > below: Temperance; Child discipline, neglected XI, 2324. f.; Church, > was deprived XII, 675. f. above: Gospel, and below: Preachers; church > customs XI, 2420. f.; garment yard travel XII, 681.; doctrine: many > fell away from the pure L. again XI, 1775., many hardened themselves > against it XI, 772., see below: Reason; devotion to Mary increased XI, > 2364; moderation of the Italians and Turks XII, 596; Pabstism, > darkness in it soon forgotten XII, 446; f. 1477; Papists reproached > the Lutherans for their change XII, 881; priests: one said: Blessed is > the mother who brings a priest. XI, 1951; priests: who was considered > the best priest and prelate XII, 1088; benefices: they were fought > over XI, 794, 1116; planetary constellation XI, 59, f; preachers: they > were not properly trained XII, 926, ff, was meager against them XI, > 767. 1301. 1376. 1889. ff. 1898. 1970., persecuted them XI, 795.; XII, > 1124. f., chased them away or left them to starve XII, 928., many did > not become p., because they were kept too scarce XI, 1376., see above: > pastors; preachers and teachers were given little to sustain them XII, > 393.; "clerk," a derogatory name XII, 1982.; schools for children > XII, 602.Morals: people coarser and ruder than swine XII, 1648; solar > and lunar eclipses numerous XI, 52; pride and courtly conduct XII, > 681; storms XI, 55; beast, the terrible one that cast the Tiber dead > XI, 56; Turks see above: Temperance; illegitimate births s. above: > Craft; Dissension in the Church XII, 1081.; Infidelity s. above: > Fraud; persecutions of the word XII, 2064., of the Gospel by papists > and hordes XII, 1242. f., of the confessors by the pope XI, 1006. f.; > reason praised on all cathedrals and pulpits XII, 1764.; gluttony of > the Germans XII, 594. 603., V., and other vices increase XII, 596. ff. > 2063. f.; pilgrimages XII, 947. f., Wall > > Word of God: many hearers, few doers XI, 1710. f., despised XI, 1471. > ff. 1533.ff.; XII, 1262. 1644. ff., one preferred beer and drinking > houses XII, 1473., one was fed up with it XII, 1188. f. 2064., see > above: Gospel; usury s. above: Avarice; Signs in the sky XI, 55. f. - > S. Germans, Jews 4, scribes, baptism, marriages.
Lutheran. If only they were dead, one thinks, all would be well, but far from it XI, 1899 - p. Church 12, Doctrine 4.
Luxury. The poor birth of Christ should make us hostile to the L. XII, 1653. f.
M.
Magic. What kind of art magic is XI, 2103; different from witchcraft and sorcery XI, 297; natural magic, a fine and quite natural art XI, 297; in it the Orientals, Persians and Arabs, were experienced XI, 298, 2103; also Jacob and Solomon XI, 297; was corrupted XI, 298, 2104; was later called physiology XI, 299 - S. natural science, sorcery.
Magicians. Different from witches and wizards XI,
Magnificat. Chant of the Virgin Mary XI, 2316.
Malachi. The Last Prophet XI, 104.
Mammon. Wealth that is above measure and need - is XI, 1446. f. 1465. 1617. 1631.; what is unjust M. XI, 1447. f. 1465. f.; having M. is not forbidden, but serving M. XI, 1619. ff. 1633. f.; who is a servant, who is a master of M.'s XI, 1619. f. 1633. f.; the world serves him XI, 1642. f. - S. Worship 8.
Mammon servants. Who are such XII, 1738. - p.
Mammon.
Manasseh. Sawed Isaiah XI, 2371.
Deficiency. 1. lack. A great challenge XI, 535; in it Satan challenges our faith in God's goodness XI, 536; why God lets the Christians come into misery and poverty XI, 1381; XII, 1738; God certainly helps XI, 538.
- man and abundance. Both are misused for unbelief XI, 542. Through > both the devil challenges us XI, 542.f.- S. Church 3.
Manichaeus. Taught that Christ had no natural, true flesh XI, 196. f.
Man. In Scripture, this commonly refers to a superior who governs others XI, 193.
Marcus. Does not keep an exact order XI, 1870; the correctness of the 16th chapter of his Gospel is doubted XI, 958.
Mary. 1. the name. As much as Miriam XII, 1790; means: bitter sea XI, 253, a droplet of water XI, 2198; some interpret it "the bitter of the sea", others erroneously "star of the sea" XII, 1788.
- the Virgin Mary. Probably an orphan, her parents not rich XI, > 2191; legend of her parents XI, 2191; poor XII, 1652. f.; lowly and > despised XI, 2191. Gave birth without pain and injury XI, 2203; > remained a virgin in and after birth XII, 1226.became our mother > through Christ's birth XII, 1657; did not need to wait for the time > of purification XI, 2150. f. 2161. Many judge her according to the > affect of carnal godliness XII, 1717; whether she was conceived and > born in original sin XI, 1652. f. 2161.
2216Marienfeste Subject register. Man2217
XI, 1959. ff; in her there is no rottenness, she herself is myrrh XII, > 1791.; as Mary's conception holds the middle between the conception > of Christ and other people XI, 1959. ff; had to come to grace through > Christ's blood just as we do XI, 2365. Was the purest devotee of God > XII, 1722. f.; believed, hung on the word XI, 146. f.; believed, clung > to the Word XI, 146.; had a high faith XI, 2190. ff.; that she > believed the angel's proclamation is wonderful XII, 1112.; her faith > was sometimes stronger, sometimes weaker XI, 484. f.; also felt > unbeliefXI, 2195. Held all three estates: Virginity, marriage, > widowhood XI, 243. Was very humble XI, 2316. 2327. f.; teaches us true > humility and pure gratitude XII, 1730. f.; was not attached to earthly > gifts and goods XI, 2316. ff. Could err and did err XI, 434. f. 455. > ff.; XII, 1928. She also had cross XI, 280. 430. 444. f.; through > misfortune God preserved her in humility XI, 435.; what high > temptations she had XI, 430. ff. 446. f. 449.; had a tender conscience > XI, 446.; how her faith struggled and triumphed in the temptation XI, > 469. ff.; temptation, since the JEsus boy was lost XI, 430. ff. 445. > f.; XII, 1868. f.; how she comforted herself in faith over Christ's > death XI, 669.; whether the Risen Christ appeared to her XII, 1716. > f.; the papists teach that she never had any contestation, never > stumbled and failed XI, 443. Blessed, not by her own works XII, 1388. > not by her own holiness, but by Christum XI, 1967. f. Is a B ild of > the Christian Church XI, 152.; XII, 1791. from the Jews XI, 474. her > worship in the Pabstthum false and harmful XI, 2364. ff.; her > ministry, arising from reason XII, 1172.; bears seven swords according > to Papist poetry XII, 1931.; the sermon that she gives Christo the > breasts is actually preaching the devil XI, 1841. f., so she was also > depicted XII, 1172; a sigh or prayer to Mary XII, 1732; her > intercession no better than that of other Christians XI, 2368; what > God did for her, he has also done for us XII, 1732. Honor her, but in > the right way XI, 2364. f.; is to be honored more because of her > womanhood than because of virginity XII, 230.; honor her by praising > God, who looked upon her lowliness XI, 2318. f., and learn that God > does not reject the lowly XI, 2388.; how we should praise and love her > XI, 2202.; what is her right glory and praise XI, 456.; in her name > there is praise XII, 1789. ff.; we should praise her blessedly XII, > 1731.f. - S. Hail Mary, Christ 12, Regina, Salve. > > 3 M. and Elizabeth. Both prove great humility XI, 2327.; M. means the > Christianity according to the synagogue, E. the people under the law > in the synagogue XI, 2321. > > 4 M. and Hanna. H. means Israel, M. the Christianity XI, 259. > > 5 Mary Magdalene. A model in burning love for Christ XII, 1372. f.; > why the risen Christ appeared to her first XI, 633.; her joy at the > sight of him was still bodily and carnal XI, 634., she thought that he > would still live with them XII, 1374.
Marian feasts. S. Festivals.
Martyrdom Week. In the Pabstthum a M. Christ and the consciences XI, 586. - S. Cross week.
Martha, St. What is dreamed of her XII, 1735. .
Martin, St. His body shall be in Tours XII, 1777. martyr. Their brave courage came from faith
XII, 968. f.; overcame because they kept their word XII, 1281. ff; in > one day 70,000 were strangled in the Roman Empire XII, 1281.
Measure. What is the measure of faith XII, 333. f.; everyone should keep moderately, after God has distributed XII, 332. f.
Temperance and sobriety. Belong together XII, 603; difference XII, 603.
Matthew. Keeps no order XI, 1870. 1875. -- S. Evangelists.
Meal of mice. Since one only eats, not drinks XI, 1218. f.
Meer. "Sea", without addition, means the Midlandic
M. XII, 306; position of the same XII, 306. Means the world and this > life XII, 1814.
Opinion. Human opinion is not valid in matters concerning conscience XI, 459; good opinion is no good before God XI, 2355. 2387. f.; one should not follow one's own good opinion XII, 1776; letting go of old opinions is difficult XII, 1019.
Man. 1. general. His resemblance to all creatures XI, 954; highly ennobled by Christ's birth XII, 1656. f.; beware of the M., especially when they greet us with flattery and great humility XII, 1048. f.
The natural man is ungodly, merciless, godless XII, 125. f., evil, > full of all naughtiness XI, 1809; has a murderous heart XII, 674; > every man is in himself a devil XII, 1321; a child of the devil XI, > 2058; his works and nature are sin XII, 124; he can do no good XII, > 780; is damned with all that he thinks and does XI, 2226; ff.; is in > ruin, misery, wretchedness, and misery XII, 1659.; cannot save himself > from sin XII, 559. 562. f. Vain darkness in him XI, 198. f.; blind, > knows not what sin, righteousness, and judgment are XI, 865. ff.; > blind, deaf, dumb, but only in the spiritual, possessed XI, 558.; > blind and obdurate XI, 771. ff, despondent and frightened XI, 773. ff; > likes to pry what hell, heaven, Abraham's bosom is XII, 1942. Is > subject to many raging tyrants XI, 6; can do nothing. XI, 555; a > servant of sin, death, the devil XI, 1964; a prisoner XI, 943; does > Satan's will XI, 559; his good life without grace is a sham XI, 33; > is a liar who is not to be trusted XI, 1809 ff; XII, 1635; and the > more talented the less XI, 1809 ff, whether he may be trusted in > intercourse, commerce, and change XI, 1810. f.; is not truly pious XI, > 867.; does not love God XI, 1705. f.; XII, 1472. ff.; is an enemy to > the law XI, 891. 2074.; XII, 184. 846. f.; hates God and his law XI, > 1022., is secretly hostile to them XI, 34.; can only resist God XII, > 115. f.; wants to be blessed XII, 1683. f. 1685. f., but not by the > means ordered by God XII, 1683. f. 1687. f.; seeks his own, does > nothing for love of virtue XI, 33. f.; despises God's word XII, 1473. > The natural man is blind, if he recognizes his blindness, it is grace > XI, 531.; all men are equal, only God's grace makes a difference XI, > 584. f., we are nothing at all if God withdraws his grace and we are > left to ourselves XI, 771.; we are the same in the main inward malice > XI, 1697., all are spiritually blind XII, 1305. f.; all err in the > spiritual, one may be
2218 Human doctrine factual register. Monks2219
not rely on their quantity XI, 388. f. - S. Blind hert, flesh 2, > forces, nature, death, reason, understanding, wisdom, world II, 2, > will II, 2.
- the new M. S. Spirit 2.
The old and the new man. The old man is the natural one according to > body and soul XII, 765, 913; corrupts himself in error according to > the soul, through lusts according to the body XII, 914, f.; reveals > himself in being deceived XII, 918; why he is called "old" XII, 765; > becomes disgraced, receives eternal death XII, 783, ff; we shall put > him down XII, 913; must be crucified XII, 765, f.. The new man is the > converted man XII, 766; the opposite of the old XI, 781 ff; has a good > conscience, is holy, attains blessedness XII, 783 ff; speaks the > truth, is an enemy of lies XII, 918.In those who are new M. the body > of sin still remains XII, 766; he contends with the old XI, 766; > fights wrath XI, 920. f.; how we should put on the new M. XII, 915. > ff. - p. flesh 3. > > 5 The external and internal M. XI, 33. f.
Cf. heart.
Human doctrine. A goose sermon XI, 816, earthly light, raises human glory XI, 131; does not help the soul XI, 565; tortures the conscience XI, 416; tramples on God's word XI, 516 f.; disputes against faith XI, 330; leads people away from Christ XI, 184, from truth XI, 310, from Scripture XI 272, 309, to the wrong path XI, 1087.From Scripture XI, 272. 309. on the wrong track XI, 1087. Causes us to want to make the beginning in everything, instead of God making it XI, 426.; maddens the goal, makes blessedness forfeit XII, 398. f.; murders the soul XI, . 1118. 1125. f.. Does not apply XI, 472. f.; the Scriptures condemn it XI, 416. m an should not rely on it XI, 441. f.; should not follow it XI, 1609. f.; should be merden XI, 426. f.; XII, 58. f.; three ways to avoid it XI, 427. - S. Doctrine 5. 6, traitors.
Human praise. S. Praise.
Human statutes. An abomination in the sight of God XII, 1539; betrayers of Christ XI, 384, f.; contending against the gospel XII, 1057, f., Against the faith XI, 310. f.; destroy Christian liberty XII, 23. f.; entangle consciences XI, 1845. f.; XII, 23. f.; harmful as soon as one puts his trust in them XI, 1126. f.; only make men more angry XII, 1359. They may be held if they are not demanded as necessary XI, 1126. f.; in what spirit XI, 309. 427. 459. f., how far XII, 86. f. 1392. f. They are not to be introduced into the church XII, 1420. f., are to preach against it XII, 1059. f., lead people from men to God's commandments XII, 1060. f.; how to act against consciences involved in M. XII, 38.- S. Ceremonies, Doctrine 5. 6.
Word of man and word of God. The former makes sad, the latter cheerful XI, 1913; the latter harmful, the latter salutary XI, 1914.
Incarnation of God. The Word, not the Father, became man XI, 199; a great, incomprehensible, inexpressible thing XII, 1241; reason does not comprehend it, but faith does XI, 199; as the Word became flesh, so the flesh became God XII, 1679, in which sense the Word became flesh XII, 1679.
Mass. 1. Mass for the dead. The papists taught that one should not say it if one wanted to add spices to it.
or sugar XII, 1391.; whoever hears it will not fare badly during the > day XI, 617. Is not a New Testament sacrifice XII, 319. f., no part of > the old Christian faith XII, 1427. f. 1432. f.; abominable abuse of > the sacrament XI, 413., the most abominable perversion XI, 71.; an > abomination XI, 690., the most abominable abomination XII, 38. f.; a > blasphemy of God XI, 1206. f.; XII, 1552.; no sin may be equal to it > XI, 48.; arose when the apparitions were believed XI, 315. > > 2. masses and vigils for the dead are fool's work XII, 1944; the > devil wants to deprive people of good, body and soul XII, 1945. > > 3rd Communion. Concerning the new German Mass in Wittenberg XI, 1786. > f.
Messiah. Means anointed one, in Greek: Christ XI, 77; XII, 1663; should come from the tribe of Judah and the house of David XI, 961; should establish a spiritual kingdom XI, 26. Much depends on our knowing who is the Promised One XI, 2131. f.; about this God has left no doubt XII, 1223. ff; has come XII, 1860. ff; is Christ XI, 27. 77. ff; XII, 167. f. 496. 498. 1224. f. The Jews did not understand the prophecies XII, 1156. f.; had and have false earthly hopes from the M. XI, 25. ff. 960. ff.; expected an earthly king XII, 501. 504. f. 1910. f., reward for their piety XII, 861. f., their hopes were false XII, 1026. f., Christ refutes them XI, 87; the Jews did not want a man who would be a savior of sinners XI, 1186, f., therefore they did not accept Christ XII, 1790, f.; the Jews still await the man XI, 92, hope for a worldly man XII, 1412, wait for him in vain XII, 1860, ff.
Metaphor. Examples XII, 1646.
Metonymy. Examples XII, 1045.
Hirelings. Are the law preachers XI, 810. 818.; XII, 1891. f.; seek their own XI, 1891. f.; the devil may well suffer them XI, 815.- S. Shepherds 2, Preachers 2.
Milk. S. Food.
Miriam. As much as "Mary" XI, 2198.
Resentment. Common plague, avoid it XI, 225. f. - S. Frugality.
Mistrust of God. Foolish and shameful XII, 1738. ff. - S. Food worries.
Co-heirs. S. Christians 1.
Compassion. The world does not have it XII, 742, Christians should practice it, that is necessary XII, 741. ff.
Means. God uses natural means XI, 340, which would be of no use without him XI, 538, f.; one should use natural means XI, 337, ff. 539, who does not want to, tempts God XI, 2115; where we see no means, we should not despair XI, 539, and where there are no more means, we should still trust in God XI, 338, f. - S. Arbeit, Brod.
Mediator. Without M. no one may come before God XII, 1405. f.; what kind of M. we need XII, 1405.; Christ is our M. XII, 1405. - S. Christus 4.
Moloch service. With what the Jews justified him XI, 1689.; why he did not please God XI, 1689. f.
Monks. 1. their religion and doctrine. What an image of God they bear in their hearts XII, 1193; exalt Christ and his merit by their monasticism XI, 645. ff; curse Christ by their doctrine XII, . 822.; teach that Christ is a judge and cane-master.
2220 Monk's cap subject register. Name2221
XII, 1292; the God-bearer and other saints are mediators XII, 1292; > their doctrine of the dignity of the monastic state is cursed XI, 901; > whoever becomes a monk has a new baptism XI, 915.Their doctrine of > repentance, contritio and attritio XI, 70^. f., of the merit of the > saints and their own merit XI, 901, of the merit of the saints and > their own merit XII, 548.; of works of exceeding length is shameful > XI, 1569. f.; of the light of reason and free will XI, 1707. > > 2. their life. Is sin XI, 936; become M. out of belly care XI, 356, > 1307; work-shyness XI, 1308; prefer the observance of their rules to > the service of their neighbor XI, 1678; their works are of no use to > their neighbor XII, 893; sell their works XII, 1293; their prayer only > a sounding, murmuring and listening XII, 602.They are mad fools, > blind, wretched, desperate people XI, 646; Christians who have fallen > away because of their status XI, 71, "Pabst's pimps" XI, 765, > idolaters XI, 736, f.; fie, that Christ's brothers wanted to join the > monks' brotherhood XI, 637. 647. - Prayer times. > > 3. sieverjagen, was Luther's Rath XII, 1150. ff. Cf. > Augustinermönchtz, Barfüßer.
Monk's cap. S. Barefoot.
Monastic life, monasticism. It began early and blinded many XI, 1882; the fathers had erroneous opinions about it XI, 1880. f.; arose from works righteousness XI, 1844. 1967; pure worship XI, 358, rejected by Christ XI, 1882, is condemned XI, 2226. f.; a dangerous state XI, 358, not a spiritual state, nor even better than other states XII, 76. f., a spiritual estate because the founder, the devil, is a spirit XII, 1990. 2005.; not good by virtue of the fact that holy fathers then lived XI, 412. f.; does not make pious nor blessed XI, 2227.; a woman was allowed to take her husband out of the convent XI, 358.A child may not enter this state without the will of the parents, the father may take it out again XI, 357. f.; whether the parents should consent XI, 358. - S. monasteries, monastic vows.
Lunar eclipses. Of course XI, 52; sign of the last day XI, 52; spiritual meaning XI, 70. - S. Solar eclipses.
Monira. Conduct against her husband XI, 1288. f.; made peace XI, 2399.; heard about petitions XI, 657.; her joy on receiving the Lord's Supper XII, 1243.
Murderer. S. Death thrower.
Morning devotions. How they should be kept XII, 1611; how servants should keep them XII, 1625. f.
Morning prayer and evening prayer. Should be in all Christians' homes XII, 602.
Orientals. Used to make gifts from the best fruits of the land XI, 296; have many a sorcery XI, 298. - S. houses.
Moses. 1. his person. A miserable afflicted man XII, 801; very loving, as a regent strict XI, 1343. f.; doubted in the challenge XI, 1774. - S. Christ 10.
- his writings. Deals with Christ, but not everyone understands him > XI, 671. ff; XII, 1155. f>; taught the resurrection of the dead XI, > 674. f; is not our good shepherd XI, 809. f; Gen. 1, a golden treasure > trove XI, 158.
Coiner. Thought he alone was wise XII, 1257; hopeful XII, 860; sure and defiant XII, 712; his erroneous opinion of John 3, 5 XII, 1904; wanted to exterminate all unholy ones XII, 1236; incited to sedition XII, 698.
Grumbling. What is murmuring against God XII, 807.
Idlers. Are thieves XII, 923.
Muth. M. of Christians and the world variously XII, 884. 887.
Mother. How she should hold Christ's suffering before the children XII, 1515. f.; "break the m." XII, 1226.
Myrrh. What M. is XI, 2123. f.; preserves from decay XII, 1790. f.; with it corpses were anointed XI, 422. 2123. "Sacrifice M. to Christ" XI, 422. f. 2123. how Christians should do this XII, 1809. f.
N.
Nabathaeans. Punished ingratitude with death XII, 938.
Neighbors. Gerathen leicht in Streit XII, 1992. 2006. f. Following. "Following Christ" XI, 2081. f.
Charity. S. Love 6, Worship 4, Neighbor.
Next. N. is the benefactor and the one who needs the benefit XI, 1543. 1565. f.; the Jews considered only the friend and benefactor as the N. XI, 1565.; the commandment of charity makes all men equal XII, 376.Our neighbor is our flesh XI, 2030. f.; we should take him as our own XI, 2032.; do to him as we wish to be done to us XI, 1285-; seek to please him in good XII, 29. ff, serve him even when the civil laws do not require it XII, 1228. ff; as we should serve him in all kinds of cases XI, 1234. ff; we should serve him with our bodily and spiritual goods and gifts XI, 2336. f.; the greatest work is when I let my righteousness serve the sin of the N. XI, 1234. f.; in the N. one serves God XI, 2120. f., Christ XI, 2020. f.; Christ's example should provoke us to serve Him XII, 467. f.; God would rather be deprived of His honor and service than that we should slacken the service of our N. XI, 2119. f.; he who does not help his N. has not yet accepted Christ XI, 2032. ff.; what will happen to him who does not love his n. XII, 378. f.; an abominable judgment will befall him who does not serve his n. XII, 468. - See Honor 3, Faith II, 7. 9, Love 6.
Night. Makes some people mischievous XII, 1646; means error XII, 1065.
Food worries. We should not care for the belly XI, 562; Christ can make much out of little XI, 563; Christians should not die of hunger XII, 1878 ff; are a heavy common challenge even among the pious XI, 536; argue against the faith XI, 2193 f; console oneself with Christ's 40-day fast XI, 534 ff, with God's word XI, 536, f., with Matth. 6, 33. XI, 562. - S. Bauchorge, Mangel, Mißtrauen.
Name. God's name is holy in itself XII, 1755; how it is desecrated XII, 1755; how it is sanctified XII, 1757; various degrees of sanctification and desecration XII, 1757; one must ask for its proper sanctification XII, 1756. Name of man: In circumcision the children received the N. XI, 291. f.; extinction of the N. a punishment XI, 1659. f; we should defend the good N. of our neighbor XII, 1841.
2222Fools Subject index. Revelation2223
What this means: to do something in Christ's n. XI, 716; to come > together in Christ's n. XII, 396; to ask XI, 763; to ask XI, 922. f.; > to ask something in one's own n. XI, 923.
Fools. No N. endures the other XII, 417.
Narrentheidinge. What fools are XII, 454. f.; one should not practice fools XII, 454. f.; how fools are practiced on feast days in Pabsthum XII, 455.
Nature. From a remnant of the N., which is, as it were, tinder, seed and matter, that it can be restored by grace XII, 1686. f. N. and grace: Do G. does not break the N., mends it XI, 123.; XII, 1523.; the G. light does not extinguish the light of the N. XI, 172.
Natural science. Partly known to every man XI, 300. f.; its origin is experience and divine enlightenment XI, 301.; reason abuses it, wants to investigate everything XI, 301. 304. f., even the origin of the world XI, 302.; has become a falsely famous art XI, 303.; warning against its study, as it was practiced in Luther's time XI, 303. ff. - S. magic, physiology.
Envy. Often means vengeful quarrelsomeness XII, 1072/.
New Year. The N.'s distribution in the pulpit XI, 294.
Nicodemus. Considered XI, 1162. f. 2220. f.; according to the law quite pious XI, 1163. f. 2220. f.; still an old man when he came to Christ XI, 1152. ff.; in what thoughts he went to Christ XI, 1164. 2220. f.
Nicolaus, St. Bishop, legend childish XI, 1936.
Lowliness. How to comfort yourself in N. XI, 2020...;
God looks upon the lowly XI, 2318. f. - S. Despised, Contempt 2.
Mermaids. Ersäufen Kinder XI, 560.
Necessity. General: In distress do not be fearful and despondent XII, 1217. ff; Christ punishes fidgeting and trembling XII, 1219.; hurry to Christ in this XII, 1219. f. Physical N.: Teach to believe and pray XI, 1388. f.; reason despairs m N. and danger XI, 1385. ff.; trust in God therein XI, 1388. ff.; XII, 1740. f., this makes a peaceful heart and obtains help, lack of trust in God only harms XI, 1387. f. Spiritual N.: arises from the law XI, 1327. f., when one feels his unworthiness because of sin XI, 1325. f.; a beginning of spiritual wealth XI, 1326. f.; a severe struggle XI, 1326. f.; then one's conscience cannot be comforted with the experienced divine benefits XI, 1327. f.; the gospel ends this N. and struggle XI, 1331. ff.; also afflicts the faithful XI, 1327. f.; flee therein to Christ XI, 1332. f. - S. Cross.
Nothdurft. The saint N. is taken from XII, 347. ff.
Novatians. Would not tolerate sinners XII, 27.
Sobriety. Christians should practice sobriety XII, 600; necessary for prayer and all other things XII, 596, 601; temperate Christians XII, 594, f. - S. Temperance.
O.
Head of the school. The parish priest XII, 1968.
Authority. I. The secular O. 1. essence of the O. O. is, who has power, whether with right or wrong XI, 1813.
2.God's order is the order XI, 796: Christ confirms it XI, 1813.; O. > others is easy, better stands alone with God XII, 2077. > > 3 The state of the O. is a necessary one, for the sake of the wicked > XI, 796. 2164.; good, even if the violence is abused at times XI, > 1813.; necessary and useful XII, 2042. but still does not lead to > heaven XI, 1789. > > 4. the office and works of the church, in which its profession > consists XI, 221. f.; it shall preside over lands and people XI, > 1828., use its power for the good of the subjects and the church XII, > 1232. f., not to compel to believe, but only to ward off the wicked > XI, 1123; to preserve the common peace XI, 1815; to punish the wicked > XI, 1292 ff; to punish, though one should not be angry XI, 1358 f.; > and though it is said, Judge not XI, 1280. and: Do not repay evil with > evil XII, 747; shall use the sword, although one brother shall forgive > the other XI, 1343. ff, as she shall do both at the same time XI, > 1343. ff. If she seizes one, it is not theft XII, 1989, 2003; if she > kills one, it is not murder XII, 1988, 2002, ff. > > 5. conduct of office. How persons in authority should conduct their > position as pilgrims and guests XII, 570. f. 575. f.; O. must not do > what they desire XI, 1828. nor take what they desire XI, 1830. f.; > govern according to God's word XII, 57.; beware of vengeance XII, > 555. f.. > > 6. sins of O. If she kills an innocent person, it is murder XI, 1280. > her sins and oversights shall be punished XI, 1828. 1830.; XII, 186. > 744 ff, not exaggerated XII, 2078. f.; she shall be punished for them > XI, 1813. f. > > 7. enemy of the O. is the devil XII, 2042.; the O. has ten devils > around him where others have only one XII, 2078. f. > > 8. o. and subjects. Both sides sin a lot XI, 1828. f.; fear, duty, > obedience are due to the O. XI, 1814. f.; one gives the O. what is > hers XI, 1826. ff, one seeks to deceive it XI, 1829; one obeys the O. > for God's sake XI, 1813, even the ungodly XII, 955, but not against > God's word XI, 798, one must obey God more XII, 506, f.; one > patiently suffers injustice and violence XI, 1813, f. 1824, ff, God > punishes rebellion against the O. XII, 2042. f.; pray for them XII, > 696. 2042.; mourn over the death of pious O. XII, 2034. 2044. f. > 2077., their death a threat of impending punishment XII, 2085., U. > should mend their ways XII, 2085. - S. sedition. > > 9. o. and church. O. should use its power for the good of the church > XII, 1232. f., provide for the preservation of the preaching ministry > XI, 1377. ff. > > 10. Christian and O. C. may invoke their help against injustice XII, > 747. f. 921.; how a C. should behave when the O. wants to rob him of > the gospel XI, 1814. > > II. the spiritual O. Its power consists in the word of the law and > gospel XI, 797; its office is to preach God's word XI, 798; if one > preaches something else, do not obey XI, 798; how the spiritual power > has been abused in the papacy XI, 796. f. 798. f. > > III. the spiritual and the secular O. The actions of the spiritual O. > far more important than those of the secular XI, 798; when the secular > O. should resist the spiritual XI, 797.
Revelation. The O. of the Father and the Son is one and the same XII, 1765.
2224ears Subject index. Pabst2225
Ears. Abused to hear false doctrine XI, 1531. f. Ear confession. S. Confession.
Oil. Means grace XI, 1. f. 29. 42., Gospel XI, 1546.
Oil trees. Mean grace XII, 998. f.
Oelberg. Means God's great grace XI, 29. f., the Christian church XII, 998.
Carrying branches of oil. Sign of submission XI, 42.
Omnes. Mr. O. must be driven to external observation of the law XI, 2164.
Sacrifices. The Old Testament sacrifices were a sweet savor for Christ's sake XII, 452; were not acceptable to God without praise and thanksgiving XI, 419; were to keep the Jews in the discipline and manner of Christ's hope XII, 1429.; thereby did not obtain forgiveness XII, ^3. f. 1551. f.; mean the O. of Christ and His Christians XII, 319., the spiritual O. of praise XI, 418.; are now abolished, now only the O. of praise apply XII, 1550.; praise and thanksgiving, the some pleasant O., which we can bring to God XI, 419. Spiritual praises are those which are voluntarily done by the Spirit XII, 317.; are pleasing to God XII, 317.; the praises of Christians, as they sacrifice their bodies, are the greatest XII, 319. also beneficial to the soul XII, 319. more glorious than the Old Testament praises XII, 320. ff. Of the sacrifice of the wise men from the east XI, XI, 420. ff. - S. Priest.
Sacrifice. Means: slaughter, strangle XII, 560.
Orders and Estates. The orders were founded by the fathers for the training of temperance XII, 110. f.; how they led them with the increase of faith XII, 273. The orders in the papacy are a copy of the saints XI, 2259. f.; how the pope, bishops and high schools promoted them XII, 281. ff.; were considered a new and better baptism XII, 1256.; do not observe and keep the commandment of charity XII, 378. f., hold lovelessly to their statutes XII, 367. f.; by the works of O. wanted to be saved XII, 270. ff.; do not deserve heaven XII, 328. ff., are vain gates of hell XII, 274. f., vain seduction of the soul XII, 237. f., mislead from grace into error, misery and distress XII, 126; they are sects and differences XII, 273, 330, f.; Christ prophesied about them XII, 271, f.; they are not good because holy people were in them XII, 272, ff.It is better to leave them than to seek salvation through them XII, 279; if one wants to leave the church for the right reason, one should not turn to the cry: apostate XII, 279. f., but see to it that one leaves it for the right reason XII, 280.; one remains in the O. if one can throw off the false opinion of it XII, 280.; do not help in themselves to blessedness, do not hinder either XII, 274.; the pure doctrine teaches how one should walk in it rightly and Christianly XII, 276. ff.; how one could lead it rightly and Christianly XII, 237. f. 273. f. The O. founded by Antonius Eremita: one does not find in any other O. a greater semblance of the godly being XII, 1947.; spurned mild contributions not XII, 1947. - S. mendicant order, brotherhood, monks, monastic life, Pabst 2.
Religious. The religious in the papacy are like those who are sown on the rock XII, 1824. f.; they do not want to be one thing with all Christians XII, 273.
Order of God. Is desecrated by the devil XI, 1218.
Origen. He was the first to play with allegories in the Scriptures and seduce others XII, 843; Opinion on Spirit and Letters XII, 842. ff - S. Church Fathers.
Osanna. Mutilated from "Hosanna," also used instead of Susanna as the name of a bell XI, 45.
Paschal Lamb. Meant Christ, the right O. XII. 486. f.
Easter. The Jewish O. call the feast of the sweet
Brode XII, 478; how the Jews celebrated O. XI, 622; example of > Christian life XII, 478. ff. How we should keep O. in the N. T. XII, > 488. f. - S. Charfreitag.
P.
Pabst. 1. the pope. His power is not Christian XII, 1116; has his power from the devil XII, 1295. f.; as he has abused the spiritual power XI, 796. f.. Has fallen by security XI, 514. is proud and hopeful XII, 684.; wants to sit only at the bottom in heart XI, 1684., Zero alone by force to be supreme XII, 63. f., also the highest and holiest XII, 68. f.; rises above emperors and kings XII, 1295.; despises the authorities XI, 1825. f.; wants to be above all the fathers in the interpretation of Scripture XI, 457. f.; wants to master God XII, 1257. f., in the Lord's Supper XII, 1256. f.; in baptism XII, 1257. f.; wants to be the rock of Christ's church XI, 2300. f.; worse than the heretics XI, 198. f.; the blasphemer XI, 2300. f.; has made a secret of the church XII, 1419. f.; has suppressed the Scriptures, erected his laws XI, 197. f.; has been allowed to make articles of faith XI, 437. f.; if he reproves, make an article of faith of it XI, 1121. f.; is a tyrant in teaching, that he teaches what he wants XI, 153.; claims infallibility XII, 1257.; was taught that he was infallible, could not remain in mortal sin even for a quarter of an hour XII, 71.; no one was allowed to punish him, he might do what he wanted XII, 1295. but the pope is subject with his orders to the judgment of a believing Christian XII, 1508. f., the pope says: I am also a Christian, so the Scriptures decide XII, 1509. f. Is with his own a spiritual Herod XI, 342. ff; a murderer of souls by his statutes of men XI, 428.; has, as representative, annihilated Christ XI, 49.; draws the souls of Christ to himself XI, 35. Is an enemy of the cross of Christ XII, 1637.f. - See Antichrist, Authority II, Prophecies 2.
- the P. and his clergy. Are not the church XII, 1419. f.; very > unlike the apostles XII, 947.; thieves of the emperor and God XI, > 1824. ff.; not shepherds and hirelings, but thieves, murderers and > wolves XI, 780.; "worse than whoremongers," corrupting souls XII, > 182. f.; land robbers XI, 1892.; seek dominion XII, 1091. f.; enemies > of all respectability and virtue XII, 952.; their sins greater than > St. Paul's XII, 1154. ff.; sin into the Holy Spirit XII, 1154. On > them goes 2 Trm. 3, 1-9. XI, 351. ff.: they think much of themselves > XI, 353.; are haughty XI, 353. f.; hopeful XI, 354. f.; stingy XI, > 355. f.; blasphemers XI, 356.; disobedient to parents XI, 357. ff; > ungrateful XI, 361; do not help their benefactors XI, 361; respect no > sacred thing XI, 361; are unspiritual XI, 361 f; unmerciful XI, 362 f; > disruptive and uncommon, want to
2226Pabstthum Subject register. Pabstthum2227
bear no mean burden XI, 363. f.; slanderers and after-talkers XI, 364. > ff.; unchaste XI, 367. f.; wild and ill-tempered XI, 368.; have no > desire for good XI, 368. yet sell their good works XI, 368. f., do no > good works in life XI, 368. f.; are traitors, spiritual and bodily XI, > 370. ff.; insolent and sacrilegious XI, 372.; puffed up XI, 372.; > blind XI, 372.; love pleasure more than God XI, 373. f. Fear death and > judgment XI, 1844. f.; are condemned alive to the abyss of hell XI, > 1892. f. Their sins are to be punished XII, 186. f.; they are to be > avoided XI, 375. > > 3. p. and Turk. The P. is much more untrustworthy than T. XII, 569; > the P. has done us much more harm than T. XII, 1591.
Pabstthum. Originated as punishment for contempt of the Word XI, 216. f.; Christ's teachings older than the P. XII, 1511. The P. falsely boasts that it is the right church XI, 416. ff., is built on vain lies and blasphemous words of God XI, 2300., wants to destroy Christ and his kingdom XI, 390. f., destroyed the church by its human statutes and doctrine of good works XII, 180. f., has cast Christ and his gospel further out of the world than the Jews and Turks ever did XII, 262, Judas Iscarioth an image of the Pabstacy XI, 231; is not the church but Satan's mob XII, 972. f.; on the P. 2 Tim. 3, 1-9. XI, 351. ff.; in it came the divine, majestic devil XII, 1290. ff.; in the P. the devil has great power XII, 1564.; a regiment of the wanton devil XII, 38. f.; the kingdom of the end-Christ XII, 57. f.. The abominable state in the P. XI, 48. f. 216. f.; darkness reigned in doctrine and life XI, 701.; XII, 1642. ff.; faith and knowledge of Christ violently suppressed XI, 720. f.; the priests despoilers of the mysteries of God XII, 1089. f.Churches and monasteries are murder pits XII, 1431. ff. 1478. f.; Christianity was full of error and lies XII, 1290. ff.; heresies and errors reign in the church XII, 264 f.; the doctrine of the law and the gospel has been extinguished XI, 1439. 1706. f.; people have been deceived by means of the law and the gospel.The people were deceived by the doctrine of righteousness by works XII, 1389. f.; all were miserably led astray from faith to works XI, 1970.; Luther would gladly have run to Rome to hear a psalm XII, 1645. f.; how miserable it was for preachers and sermons XII, 1390.The bishops did not wait for their office XI, 222; not one bishop could have opposed a heresy XI, 2050; no bishop nor doctor understood the Ten Commandments XI, 816; some did not know how many commandments there are XI, 1706. f. The doctrine of the P. is false XI, 1439. ff., false, uncertain and discordant XII, 1211. f., not the Christian ancient faith XII, 1427. 1432. ff. 1440. f., disagrees with the teaching of Christ XII, 1441, which is older XII, 1511, disputes how to obtain forgiveness, with the testimony of the prophets and the whole church XII, 495, f.; many new teachings arose during Luther's lifetime XII, 1433, ff; the P. is full of rottenness XII, 817, ff, full of parties, a basic soup of all heresies XII, 1460. f; teaches no gospel, but vain doctrines of men XI, 9. 309.; XII, 903. f., pagan doctrine XI, 436., doctrines of devils XII, 1539.; the gospel was not preached XII, 63. ff., it was abolished together with Christian liberty by the statutes of men XII, 87. f., it was hated for the sake of the kitchen and the cellar, and it was held in contempt XII, 87. f., XII, 87. f., XII, 87. f., XII, 87. f., XII, 87. ff.
therefore on statutes of men XI, 879.; XII, 1122. ff. 1214.; one has well the word "gospel," but condemns its content and power XI, 380. f., it was considered heresy XII, 1243. f., it was set aside XII, 1292. ff., was hostile to it XII, 1426. f., suppressed it XI, 41., persecuted and cursed it XI, 277.; the right doctrine of Christ was suppressed XI, 197. f., The salvation through him was not taught XI, 633, f., the people were torn away from him XI, 1075, f., 1088, he was made unnecessary by the doctrine of the merit of works XI, 198, he became an empty shell XI, 1016, he was denied XII, 1465, ff., 1478, by the statutes of men and the righteousness of works XI, 800, they rejected Christ the Mediator XI, 1085, f., Christ, the Old and New Testaments XII, 263. f. 283; Christ was made an angry judge XII, 903. and tyrant XII, 1917.; the doctrine of the P. curses Christ XII, 822. f.; Christ's office is encroached upon by the doctrine of superfluous good works XII, 1590. which is shameful XI, 1569.They actually deny, though not explicitly, that Christ was King and Priest and died for us XI, 424. f. They blaspheme Christ's sacrifice XII, 1552. 1555. They did not preach Christ's birth XII, 1658. They regarded his passion only superficially and misused it for superstitious things XI, 575. f., by the false doctrine of free will they rolled the dice about Christ's skirt XII, 1522; they denied Christ's resurrection XII, 1534; they made counsels out of the law XI, 1569; they teach that one is not guilty of suffering violence XI, 1825; they emphasize the first commandment XI, 1401; the fourth XI, 1399. f., the obedience to parents XI, 357. ff., the fifth commandment XI, 1400.; the sixth XI, 1400.; the doctrine of P. is vain vexation XI, 88. f. 94., destroys faith and love by the doctrine of endowments and self-chosen works XII, 183., the doctrine of P. of faith is worldly and devilish thing XI, 251. f., it substitutes the righteousness of life for the righteousness of faith XII, 1599. f., one taught to atone for sin by works and satisfaction XI, 377., one taught nothing but that which kills the soul XI, 816. f., taught constant doubt XII, 904; the P. wants to master God in the Lord's Supper and baptism XII, 1256; taught that even if the pope is evil, he must be heard XI, 1747; how the P. tried to adorn his teaching XII, 699. The Scriptures were called dark and despised XII, 32. ff. The doctrine of man ruled in the church XI, 185; it was a herodical regiment XI, 343; it has no basis in Scripture XI, 412; it has made everything full of laws and compulsion XI, 148; human law was taught and commanded XI, 436; the laws are the feet of men, reprehensible XII, 298; by the principle: What is good, one should do, the evil of all the doctrine of man was introduced XI, 814. Out of avarice God's commandments were despised and human statutes were practiced XII, 1470.f.; the papal commandments were as valid as God's commandments XI, 384.f., human statutes were placed higher than God's commandments XII, 1974.f., than the commandment of love XI, 1692. and held more strictly over them than over God's commandments XI, 2074., disobedience was regarded as a path to damnation XII, 58.; through the fulfillment of man's commandments one wanted to become blessed XI, 812., therefore churches and chapels were built, masses were founded etc. XII, 179. ff; how they praised those who endowed much XII, 183.; by the statutes of men they confused the consciences.
2228Pedagogia Subject index. Persius2229
XII, 38, they were cruelly tortured XI, 54, 359, f.; XII, 23, f., > people were led to hell XI, 272, 343, f.; examples of such human > statutes XII, 1058, people were forced to the sacrament at Easter XI, > 583, f., the flesh was cut off the laity, so that the sacrament was > touched XII, 1060; a pious father had to call his wicked son, who had > become a priest, master XII, 1478; he who picked at a church with a > knife desecrated the whole church XII, 181; how people wanted to > justify the human statutes from Scripture XI, 874. ff. 910. ff. 1029. > f. 1074. ff.; in the same the murderous voice of the Antichrist is > revealed XI, 1127. The worship in the P. disturbs the right worship > XII, 41.; is vain outward appearance XI, 876.; is false in spite of > glorious appearance XI, 1436. ff, false, peculiar, partial, manifold > XI, 387 ff, Self-chosen XI, 95; the belly is God in P. XI, 1639; wood, > silver, gold are worshipped XI, 374; XII, 1591. Life in P. is vain > pretense and denial of truth XI, 384; everything is directed toward > getting rid of sin through satisfaction XI, 870; chastity, fornication > XI, 414; the spiritual state is founded on pure usury XI, 355. f., > kept everything for sale out of avarice, P. a great fair XI, 1482. f. > Innumerable souls seduced and murdered XII, 1293, many preserved in > the faith, blessed XI, 390. 1127; XII, 1299. ff. The P. should be > destroyed XI, 1823.; one should flee and avoid it as the devil's > church XI, 426. 809. 1878.; XII, 1123. 1301. 1440., curse XI, 721.; > XII, 351.; how to answer if one should accept the teaching of the > P.'s should be accepted XII, 1260.; the P.'s decrees should not be > accepted untested XI, 1394. ff.; one should pray, teach, exhort > against them XII, 1302. - S. Bishops 2, Church 4. 5. 12, Papists.
Pädagogia. What it consists of XII, 1598. f.; useful, but does not make Christians XII, 1600.; how it has been misused in the papacy XII, 1599.
Palm tree. Its wood gives way to no load XI, 42." 1807.; XII, 421. 999.; means cross XII, 999.
Palm branches were carried before the victors XI, 42.
Pantheon. Church of All Gods XII, 815. - S. Rome.
Paphnutius. P. and the piper and two wives
XII, 76, 1576; at the Council of Nicaea XI, 1398.
Papists. "They falsely presume to be the church XI, 805. f., because they do have the office XI, 1012. f., they do exercise church offices, baptize etc. XI, 1017. f.; not the true church XI, 1013. f. 1016. 1068. f., do not recognize the Father and Christ XI, 1014. ff., have no Christ XII, 1518., do not keep Christ's word XI, 1068. f., conceal the gospel XI, 79., put it under ban XI, 1006. f., knowingly hold to error XI, 1069. - S. Pabstthum.
Patriarchs. S. Fathers.
Paul. 1. A lowly, unsightly person XII, 2093. f.; learned and well > versed in the Scriptures XII, 1155. f.; before his calling did not > understand the prophecies of Christ XII, 1156.; led an austere life > XII, 1156.; before his calling a murderer and blasphemer XII, 1152. > ff, sinned in ignorance XII, 1152. ff., appealing to the Scriptures > XII, 1153. How he was converted XI, 714. f., soon left his error XII, > 1156. f.; perhaps saved by Stephen's prayer XII, 189. Christ ordained > > him to the apostleship XII, 1158. f.; was a chosen equipage XII, 962., > a theologus XII, 1092.; his profession far above the profession of > other apostles XII, 1146.; ours, the Gentiles, apostle XU, 1446.; > labored only north of the Midland Sea XII, 306.; was not the first to > preach to the Colossians XII, 963. f. A good preacher XII, 1634.; > spoke and lived as he had it in his heart XII, 1634.; humble XII, > 1633. 1636.; recognized his good works as God's works XII, 1783.; did > not seek honor and dominion XII, 1090. ff.; had a fervent heart XII, > 418.; took care of the weak XII, 418. f.; loving, but punished > earnestly XI, 1344. fighting especially against Jewish false teachers > XII, 948.; practiced leniency XII, 85. f.; his pastoral wisdom in > punishing the Corinthians XII, 408. ff.; was despised XII, 1633. 1636. > f. Still had infirmities XI, 1066. f.; did not believe as strongly as > he would like XI, 648.; what and how his rapture was, we do not know > XII, 419.; what his stake in the flesh was XII, 419. ff. - S. > Apostles; Colossians, Peter II. > > 2 His writings. No apostle paints Christ like he does XI, 949; in his > epistles one finds more gospel than in the gospels XII, 119; deals > especially diligently with Christ's resurrection XI, 949; f.; no one > writes so clearly as he does about the last day XII, 2056. His > epistles go to preserve what he had taught XI, 346; and that > Christians do not become lazy XII, 450.He calls the devil commonly > Satanas XI, 367; in citations he follows the 70 XII, 50. f. His > epistles cannot be understood without the doctrine of faith XII, 206 > and of the law and gospel XI, 83.
Peninna and Hanna. Mean two peoples of the law XI, 2201.
Pericopes. Many of them are arranged on uneven days XI, 234; he who wants to interpret the Gospels must apply more diligence than he who explains the Epistles XII, 992; how the Epistle and the Gospel agree on the first Advent XII, 999; the Epistles and Gospels around Pentecost deal with love for God and neighbor XII, 660.In Luther's time, the Epistles were preached in the afternoon XII, 1626. All Gospel pericopes teach faith and love or works XI, 1. 93. 552.; the highest Gospel is Jn. 1, 1-14. XI, 154. Why Matth. 4, 1-11. was appointed for the 1st Sunday in Lent XII, 1278., Jn. 6, 1-15. for the Sunday of Lätare XII, 1878., Joh. 10, 12-16. for the other Sunday after Easter XI, 802. The choice of epistolary P. might be better XII, 578. f.; according to what principles to proceed XII, 578. f.; Luther changes in the selection XII, 579. 581. The epistle Rom. 6, 19-23. should begin with a preceding verse XII, 774.; the epistle Rom. 12, 7-16. should be shorter in front, longer in back; the epistle 1 Cor. 10, 6-13. should begin with v. 1. XII, 798. why Rom. 13, 11-14. is for Advent XII, 1073., Rom. 15, 4-13. also for Advent XII, 1074., 1 Cor. 15, 1-10. for the II Sunday after Trinity XII, 834. f., Phil. 4, 4-7. for Advent XII, 1096., 1 Petr. 2, 20-25. for the 2nd Sunday after Easter XII, 542., 1 Jn. 5, 4-12. for the 1st Sunday after Easter XII, 526.
Persius. His fifth satyr cited XII, 1744.
2230Person Subject register. Preacher2231
Person. God does not look at them XI, 2417. f.
Peter. 1. p., the apostle. 1. his person. Stumbled XI, 461; fell in temptation and doubted XI, 1774; spiritually saddened by Christ's death XI, 855; the noblest apostle, why he had to fall hardest XII, 1368; learned from it to deal kindly with consciences XII, 1368.After Christ's resurrection he had a different knowledge of the kingdom of God than before XII, 567. f.; had a foretaste of blessedness XII, 1548.; whether he came to Rome is doubtful XII, 1146. - S. apostle, thief.
- his writings. He wrote from the revelation of the Holy Spirit. > Spirit XI, 677. f.; in his letters there is more gospel than in the > gospels XII, 119.; made an epistle that tastes in the heart of the > poor consciences XII, 1368.; addressed the first letter to the > Christians in Greece XII, 594. > > II. P. and Paul. They were said to have their bodies in Rome, and > showed their heads there, but they are not real XII, 1147. ff.; we ask > nothing about their dead bodies, have their right bodies XII, 1147.; > you hear them when you read their epistles or hear a sermon XII, 1147. > ff. > > III P. Lombardus. On Christian Hope XII, 1742. f.
Pfaffe von Kalenberg. His book contains Narrentheidinge XII, 454.
Seizure. If the authorities seize, it is not theft XII, 1989. 2003.
Horses. Used before age in war XI, 1.
Pentecost. Origin of the word XI, 1021; XII, 619; why the Saxons say "Pingsten" XI, 1021; XII, 619; origin of the feast in the A. T. XI, 1021; XII, 618. ff; why we celebrate the feast XI, 1022; XII, 619. f.; difference between our Pentecost and that of the Jews XI, 1022; XII, 620. f..
Gate. Means: City, Regiment XI, 2303.
Phanuel. Means: God's face XI, 264.
Pharisees. Means: separated or withdrawn XI, 1336; XII, 110; hostile to Christ. P. and Schristgelehrte: the best, most learned and most pious among the Jews XI, 1336. 1496.; Christo feind XI, 1244.
Philippians. Paul wrote the letter to them in captivity XII, 1633.
Philip, Apostle. Spiritually sad about Christ's death XI, 855. - S. Apostle.
Photinus. Denied Christ's human soul XI, 196.
Physiology. The first part of the book is the book "The Science of Nature", which is available in German only.
Pirards. The first of these, the second, boasted of great enlightenment and special works XII, 1729.
Plagues. Do not derive more from the wrath than from the mercy of God XII, 1753. f.; serve for good XII, 1753. f.; do not be misled by it about God's goodness XII, 1754.
Planets. Probably the most distinguished powers of the heavens XI, 59.; spiritual interpretation XI, 71. f.
Platonists. The divine philosophers were called XI, 177; Doctrine of the Ideas XI, 165. f.
Pliny. Of the Ichneumon and Whale Fish XII, 1520.
Pniel. Means: God's face XI, 264.
Police Act. S. Ceremonial Act 2.
Poltergeists. Are not of God, cannot harm XI, 316.; faith overcomes them XI, 1208. f.; one
do not turn away from them XI, 1207., despise them in faith XI, 316., > meet them with the word XI, 316. f. - S. apparitions.
Prelates. Whether to believe them, even if they do not give reason and cause XII, 1749. - S. Bishops 2.
Preachers. 1 Their ministry. Is salutary XI, 1295. st, their sufferings are good for Christians XII, 871. ff, are an honor for them XII, 874. st, dangerous and difficult XI, 1831. ff; have more work to make people fools again than before, to make them wise XII, 1632. ff, have to deal with sins and sinners XII, 1888. ff; there is no difference among them, none is higher etc. XII, 69. f. Shall be: God's messengers XI, 136. f., God-sent ministers of the Word XI, 2196. f., God's fellow-helpers XII, 436. f., stewards, namely, of God's mysteries XII, 58. ff. 1035. 1088.; servants XII, 54. f., not masters XII, 56. 1086. ff., namely, Christ's XII, 55. f. 1035. witnesses of the united light, not masters XI, 2056., servants of the kingdom of heaven, not of earth XII, 1tz89., bridegroom of Christ XII, 2021. f.; Christ's spiritual fathers XI, 239.; fishers of men XI, 1919. ff., Nurses XI, 1547., Shepherds XI, 788. f. 793. f., inasmuch as they lead Christ's office XI, 810.; he who hears them hears the Apostles XII, 1147. ff, lead the Aint of Christ and John XII, 1031.; are angels of the Lord to prepare the way for him XII, 1035. f. They are to reveal sin, show righteousness, teach that one must dare the cross with patience XII, 1897.; are to preach Christ's doctrine and word XII, 56. ff, preach the word, show the way XII, 1542. st, preach the faith XI, 2016., the first and most important work is to teach the faith XII, 1063., preach Christ, whoever preaches anything else is a wolf XI, 2.; XII, 100. st, preach only Christ's teaching XI, 33., not his own thoughts XII, 839. ff, diligently drive the weak and strong Christ XI, 688.; shall preach law and gospel XI, 115. ff, repentance and forgiveness XI, 707. first repentance, then forgiveness XI, 715. 1119. st, the gospel XI, 136. 954. which they are always to do and practice XI, 680.; to teach and exhort XII, 1. 124. 194. 1728. f., exhort to Christian life XII, 912; that each one do what is his duty XII, 1642; punish sin, then also comfort XI, 113; XII, 554. f. 1292. ff. 1568. f., to pasture XII, 1390; to act as right shepherds XI, 783; to treat the weak XI, 783, f., 828; to care for the fallen XII, 866; to urge people to the gospel supper XI, 1214, f., 1228; to warn against the enemy, not merely to preach what Christians should believe and do XII, 1627, f., to ward off false spirits XI, 1931, to be taught to control the mobs XI, 768, to ward off divisions XII, 814; to follow in the apostles' footsteps in doctrine XI, 1004, to speak only God's word XII, 1414, to preach Christ without additions and byways XI, 1117. f., There is no greater misfortune on earth than a preacher who does not preach God's word XI, 137; they should be able to make a thing short and also to cut it out, to make a meadow out of a flower XI, 913. st, examples of this XI, 913. f. - S. honor 3, clergy, law II, 7, scolding, punishments, sin 8.
- different types of P. Some find thieves and murderers, others > doorkeepers, finally the right shepherd XI, 1124. st; thieves and > murderers come with
2232Preacher Subject register. Sermon2233
The statutes of men XI, 1125. f., come "before Christ" XI, 1126.; > gatekeepers drive God's law XI, 1127. ff., as a disciplinarian on > Christ XI, 1128. f., which they also proclaim XI, 1129. become thieves > and murderers when they teach salvation by works XI, 1128.; the right > shepherd is Christ XI, 1129. a proselytizer threatens, a preacher of > grace entices XII, 318. f.; the false often have a better appearance > than the right XII, 1250.; persecution em good sign XI, 503.There are > always more wolves and thieves XI, 1127; that the faithful are few is > not to be wondered at XII, 417. f. - S. apostles 2, belly servants, > Christ 4, teachers of the law, thieves of God, shepherds 2, false > teachers, teachers, hirelings, prophets 4, spirits of the rotten, > masters of the rotten, swarmers, wolves. > > 3. ministry. They should have the virtue and fame of John XII, 1036, > f., bring people to God through preaching, good life, intercession XI, > 1523, f., lead an innocent life and unpunishable doctrine XI, 567, f.; > XII, 1322, ff.; the doctrine is more important than the life of the > preachers XI, 137; should not do anything according to their own will, > but keep to God's word XII, 1047, f., beware of the devil's deceit > and cunning XII, 704.; work, commanding blessing to God XI, 1323.; > XII, 997.; be faithful XII, 63. ff. 1090. with their gifts XII, 1230.; > unconcerned about the judgment of men XII, 1090. ff. 1,696. f., > combine spiritual prudence with faithfulness XII, 66; there is > something great about a prudent faithful preacher XII, 1777; he who is > not faithful sins against the blood of God XII, 650, f.; should not be > put off, even if few believe XII, 947; should pray XII, 1521, asking > God to give power to the word XII, 875, f., study XI, 1623. 1637. be > humble XII, 679. become all things to all people XII, 1773. not to > exalt themselves in their profession and status, but to serve others > XII, 1978. seek only God's honor XII, 1259. not to seek their own > honor and glory like false preachers XI, 1818. beware of the vice of > selfish honor XII, 866. f., from avarice of honor and money, which are > contrary to the nature of the preaching ministry XII, 410. f., not to > seek honor, riches, pleasure, 'nor anything else that is in the world > XII, 1045. f., be content, even if they are not rich, like lawyers and > physicians XII, 1437. not despair in poverty XI, 1374. f. 1379. f.; do > not involve themselves in worldly business XI, 1896. f. ; avarice and > belly care XI, 1045. f.; not be rich, even if they are not rich, like > lawyers and physicians XII, 1437.Avarice and belly care are especially > harmful to them XI, 1622; poverty and wealth are a hindrance to them > XI, 1376; they should be patient XI, 960; also courageous and > stout-hearted XII, 1125 ff, be constant, do not talk after people's > mouths XI, 1029. be certain of their doctrine XII, 1630. be certain > that what they preach is God's word, what they do is done by divine > command XII, 839. ff, do their ministry willingly, in spite of hatred > and danger XII, 1228. f., do not look at the person XII, 996. f., do > not be afraid of the rage of the world XI, 1921. f., not to be afraid > of the great Hansen XI, 31, to generously despise all evil and > repugnance XII, 1047; how they should care in their office XI, 1623. > 1637. not to care who will believe them XI, 32; how they should preach > from the article of the Trinity XII, 1904. God's mercy XII, 1912. > Christ's suffering XII, 1886. f., Resurrection XII, 490., Ascension > XII, 1898. ff., Forgiveness of Sin > > XII, 1921. joy and sadness of Christians and unbelievers XII, 1894. > f.; they shall be a voice of crying in time and out of time XII, 1046. > f., To persist in the preaching of the gospel XI, 968, to preach, even > if no improvement can be hoped for XI, 32, and to take the word of a > few XI, 691; to punish themselves first XII, 1095, to punish sins, but > to beware of vengeance XII, 554, ff, 744, f.They should ask and > exhort, not command XII, 446; they should not want to force unwilling > people to believe XII, 318; they should not force their listeners to > believe by outward force XI, 1022 f.; they should behave when they are > challenged because of their teaching or their life XII, 1325 f., > should defend their doctrine more than their life XI, 569; how they > should comfort themselves when their doctrine is accused of heresy XI, > 1233; when their preaching does not bear fruit with all XI, 1334; XII, > 997; when people are meager against them XI, 1301; in poverty XI, > 1374; f. 1379. f., hostility XI, 1296. in disgrace XI, 569. f., > persecution XI, 503. when the world banishes and kills them XI, 1009. > f. > > 4. conduct against them. One should ask God for right ministers XI, > 1910; not be attached to the person XII, 1086. ff. 1093; not believe > in them, but in Christ XII, 1259; listen even to godless ministers, if > only the teaching is pure XI, 329.Believe them to be Christ's > servants XII, 56; believe them only so far as they teach God's word > XI, 1600. f.; accept their punishment and consolation with joy XI, > 1295. f.; punish their sins XII, 186. f.; communicate all kinds of > good to them XII, 391. f., provide for them XI, 787. f.; XII, 1222. > they need this for the sake of their office XI, 1896. f.^ he who > nourishes them nourishes Christ XI, 1897. if they are kept too short, > great harm follows XII, 392. f. and disruption of the church XI, 1376. > f. Beware of false ministers who do not lead the gospel and do harm > XI, 1124. f., do not listen to them XI, 1127. f., flee them XI, 80. > 1135. ff. The fate of the right Christians is illustrated by Christ's > little ship on the Sea of Galilee XI, 502. ff.; they must be provided > for, that their doctrine and their life are censured XII, 1322., both > of which are condemned XI, 568.; they meet with resistance XII, 996.; > the wicked reject their punishment XI, 1296.; the world is hostile to > them XI, 31. ff, persecutes them XI, 1374. f.; the world and false > church persecutes, banishes and kills them XI, 1005. ff., so the > papists XI, 1006. f. How Christ will punish the mercilessness against > them on the last day XI, 1890. ff.
Sermon. The preaching of Christ is the highest XII, 1135, has two witnesses, the law and the prophets XI, 30. The first and best preaching is that of the angel at Christ's birth XII, 1657 ff, the highest that of God the Father at Christ's baptism XII, 1135. How a Christian evangelical p. should be equipped XI, 40. ff; a right p. should proceed as in a collation over tables something is traded XII, 189.; should exhort to stick to pure doctrine, warn against false XI, 1402. ff. 1420. ff.; is the best service, the best we can have in all cases XII, 2073.; we always need one kind of P. XI, 1354., the oral one should be held in honor XI, 2047. ff, Luther abbreviates a P. because it is cold XII, 1145; says in one: Ei, wie kommt ich darauf, davon wollte ich nicht reden XII, 1152.
2234Sermon office Subject index. Prophecies 2235
Preaching ministry. 1. kind and nature of the ministry. How the ministry of the N. T. is held, what it does XI, 114 ff; is called a testimony XII, 585; is a testimony of Christ XII, 540; is proclaiming the glory of God XII, 569; is to be directed so that Christ may be known and confessed XI, 42; seeks God's glory and the neighbor's benefit, therefore ambition for honor and money are strictly against it XII, 410 ff, punish the world XI, 888. always has its effect XI, 1004.; XII, 536.; through the P. God works XII, 616. f. 1542. f., The Holy Spirit XII, 838. is the office and gift of the Holy Spirit, through which He works powerfully XII, 539. ft; through which God showers us with all kinds of wisdom, strength, and goods XII, 868.; in which Christ comes and shares with us the power of His sacrifice XII, 538.; through which Christ comes into our hearts XI, 726.; has its power, the preacher be who he will XI, 987.; XII, 2022. It is not there for the sake of rational, but for the sake of spiritual hearing XI, 497. .Is almost the highest office in Christianity, brings the word that makes blessed XI, 1116., a right sacrificial office XII, 318.; requires divine strength, preachers should therefore be Gabriele XI, 2197. f.; a great power XI, 757. f.; should teach only God's word, nothing else XI, 434. ff. Christ alone will be right, punish all else XI, 502. f.; shall convert people by word, not by force XI, 950. 1034. f. As Christ administered it XI, 764. it will go on forever in the church XI, 1003. ff.; XII, 535. f.; important that it go on in momentum XII, 1777.; is necessary XII, 535. f., otherwise we would know nothing of Christ's merit XI, 717.; necessary that we may live Christianly XII, 911. f., not become unwise and unintelligent XII, 926. ff. - S. Law II, 7.
- who shall administer it. He who is ambitious for honor and money > should avoid the office of preaching XII, 411. A bishop should be > ordained by God XII, 1521.; God commands whom he will XII, 1536. f.; > no one should preach unless he is sent by God XI, 2197. or called XI, > 33. 2134. ff. 2197.; an uncalled one will not profit by his preaching > XI, 1916. 1920. f.; of the indirectly called one says "called, > fetched, driven," of the directly called "sent," XI, 1411. 1427. > How the immediate calling happens and must be proved XI, 1409. f. > 1426. f. 1910. f.; how one should meet those who boast of it XI, 1910. > f.. How the indirect calling happens XI, 1410. f. 1427. 1911.; one > does not intrude XI, 1911. f.; he who waits until he is called does > not bury his pound XI, 1915. f.; one should not call out of mere favor > XI, 1914. f. We have all authority to preach XI, 1116. f., whether > laymen may also preach XII, 188. f., but there must be an order XI, > III7; not everyone is to administer it publicly, but the congregation > chooses one who is competent to do so XI, 746; no one preaches out of > his own presumption without the command of others XI, 1116. f.; XII, > 1847.The preacher stands in the place of the others with their > approval XII, 1972; if there are several chosen ones, let one > administer the ministry after the other XII, 1847; women should not > administer it unless there is no man XI, 1117. > > 3. behavior against it. Do not look at the person, but at the > doctrine XII, 1542. ff; do not despise it, do not wait for a special > sermon. > > from heaven XI, 726. not despise it for the sake of the preacher's > person XII, 1537.; he who despises the preached word despises God XI, > 1070. f.; honor it as God's office XI, 569.; see to its preservation > by training preachers XI, 768. 1377. ff.; XII, 926. ff., so the > authorities should see to it XI, 1377. ff. Some believe XII, 539. f.; > the world hates and persecutes it XI, 1002. but cannot suppress it to > the end XI, 1003. ff.; in the persecution of the P. one does not > resent XI, 1009. f. - S. Contempt I. > > Cf. absolution 2, penitential sermon, key power. > > 4. p. and baptism. We always need the P., the baptism only once XI, > 985. f.; the T. was commanded to much lesser people than the P. XI, > 986. f.
Priests. 1. the Christians. All Christians are priests XII, 316, 1454; their office is to carry, teach, pray XII, 1847, 1852; they offer their bodies for God's glory and the neighbor's benefit XII, 316; in this they are to follow Christ's example XII, 316.; shall willingly offer the sacrifice XII, 317. f.; they offer a sacrifice that is spiritual XII, 317. living XII, 320. holy XII, 320. pleasing to God XII, 317. 321. reasonable XII, 322. but which seems dead and displeasing to the world XII, 320. f. Difference between the spiritual and the papist priests XII, 315. f. - S. Sacrifice.
- priests and laymen. How this difference was made and promoted in > the papacy XII, 281. ff.
- Christ. S. Christ 4.
Priesthood. Difference between Christ's priesthood and the priesthood in the A. T. XII, 462. ff.- S. Confession.
Private confession. S. Confession.
Prophets. 1 General. Prophets are those who preach from the mere inspiration of the Holy Spirit. Spirit XI, 206; pictured in the aged Simeon XI, 237. f.
The priests of the A.T. are called priests mainly because of their > sermons and prophecies of Christ XII, 335; their office was: to teach, > to counsel, to proclaim Christ's future XI, 105; to lead the law, not > according to sharpness, but according to love XI, 1679; they dug their > treasure out of the treasure trove in Mosi's writings XI, 158. 677; > drew the prophecies of Christ from Gen. 22:18, XII:290; were killed > XI:1681; none were persecuted for punishing gross sins XI:207; their > sayings were not preached at once, but collected XII:1912. > > 3. p., Wise and Christian Scholars. Difference XII, 1682. f. - S. > Scholarship. > > The fruits of the right ones XI, 1402; only the clergy can recognize > the right ones XI, 1402. The false ones: come next to or after the > pure teachers XI, 1404. ff. 1422. ff; intrude for the sake of the > belly, or supposedly out of love XI, 1409. 1425. f., the latter the > most dangerous XI, 1409. 1425.; their fruits are not both gross sins > and unbelief XI, 1401.; only the clergyman can recognize them by the > fruits XI, 1401. ff. 1412. f. 1415. ff. 1429. 1431. ff.; must always > be XI, 1404.Why God lets them come XI, 1405. ff. 1423. ff.; such are > the papists XI, 1399. ff.; how to meet such who say the Spirit drives > them to preach XI, 1409. f. 1426. f.; warn against them XI, 1402. ff. > 1420. ff. - S. Ecclesiastes 2.
Prophecies. 1. about Christ. A great grace XI, 2131; some light, some dark and hidden.
2236Examination ' Subject Registry. Empire2237
XII, 1607.; the Jews did not understand them XII, 1156.; after > Christ's death all fulfilled XII, 1530. f.; we are to study them XII, > 508. f. - S. Christus 5, Weissagung. > > 2. Luther's P. He often experienced that they became true XI, 1898. > f. Germany will be punished for contempt of the Word XI, 1471. ff; > XII, 930. f. 1645. f. 2035. f. 2041. f. 2045. ff, it will go to him > like Sodom and Jerusalem XI, 1898. f.; will be punished with false > doctrine for contempt of the gospel XI, 852. f. 1533. ff.; XII, 1477. > f.; false teachers will come XI, 1405. 1408. 1423. 1425., red spirits > will rise in the midst of the Lutheran church XII, 1174. f. 1177.; > lack of preachers will occur XII, 926.Bloody persecutions are in store > for the orthodox XII, 719. God will destroy the pope by the Turk or on > the last day XII, 1436.; to the pope himself another will apply his > teaching that one does not need to suffer violence or injustice from > the authorities XI, 1825. ff. Papists and Turks will not eradicate the > pure doctrine of the Gospel XI, 861. f.
Examination. S. Ghosts.
Psalms, hymns, songs. Difference XII, 394.
Psalter. The 32nd Psalm is about Christ XI, 634. f.
Ptolemy. King's name XII, 1733.
Plaster. Mrs. P. is nature XI, 334.
R.
Rabbi, Rabbuni. Means: Dear Master XI, 633. f.; so the disciples addressed Jesus XI, 633. f.
Racha. Means all kinds of signs of anger and hatred XI, 1338. 1351. 1364.
Revenge. God avenges injustice XI, 1610., exercises R. through all creatures XII, 358.; one should not avenge oneself XI, 1363. f.; XII, 357. f. 743. f. 1498. 1913. f., whoever does it steals God's honor XI, 1934. f.; XII, 1498.
Vindictiveness. Is in man's nature XII, 743. f.; must often be regarded as official anger XII, 555. f.; brings damage to bodily goods XI, 2396.; does not befit Christians XII, 747. f., they should not seek revenge but bless XII, 748. 750.; the devil takes pleasure in R. XII, 747. - S. Hatred, revenge, injustice, retaliation, anger 2.
Rama. Means: high XII, 1804.
Council of God. S. Government.
Councils. From the law the papists make R. XI, 382. 1350. so from the commandment to bless the persecutors XII, 349.; how harmful this was XII, 282. f.
Councilors. Shall not consent to false council, even if they cannot prevent it XII, 1532.
A. T.'s censer and incense burner. Image of a right prayer XII, 1106. f.
Incense. R. of Christians, the prayer XII, 1983. f.
Law. What "right" is XI, 866.; one gives of his R. after XI, 141. f. 1788. ff.; XII, 1101. f.
Rights (dextera). Means all kinds of good XII, 445. ff. Justification. 1. justification. Reason attributes it to works XII, 207. f., wants to obtain it by works XII, 209. f.; it is not obtained by works, but by faith, and that in Christ XI, 1939.; XII, 73. 208. ff. 219. f. 261. f., by faith alone, not in so far as it is adorned by love XII, 425. 428.; by R. get.
we have a new name XI, 2100. f.; it is foolish to misuse the doctrine of the R. and say: So let us do evil XII, 1735. f.
- r. and sanctification. Difference XI, 1930; by the latter, not by > the latter, Christians are recognized XI, 1931; the H. should follow > the R. XII, 559. ff. 566. f. 1245. ff. 1596. ff. 1735. f.; the works > before the R. are not good XII, 506. f.; both must be rightly > practiced XII, 561. f. 566. f.; some abuse the R., some the H. XI, > 1931. f. > > Cf. Justice, Faith II, 11, Forgiveness.
Right-wingedness. Argues with the commandment of leniency XII, 1100. f.; instigates strife and murder XII, 1100. f.; angers God XII, 941. f.; rules in all estates XII, 940. f.
Speeches. See Knowledge 6, Wisdom 2.
Reformation of Luther. Through it Christ began to kill the Antichrist XII, 1296. ff; flushed out the brotherhoods and other blasphemies XII, 1375; brought about a different way of preaching in the papacy XII, 1375; one should thank God for it XI, 586, already because of the right doctrine of good works XI, 1725. ff; the papists, on the other hand, appealed to the traditional faith XII, 1427. f. 1432. ff.
Rainbow. Seal of Noah's Promise XI, 953.
Government, divine. Everything we encounter stems from it XII, 643. ff; God does the contradiction of what reason conceives XII, 639. f.; is hidden from three kinds of people XII, 640. That God does not seem to punish so much evil is incomprehensible XII, 1484. Wonderful, he rejects Israel and accepts the heathen as his people XII, 636.; he chooses the wretched, rejects the proud XII, 637. f.; such government incomprehensible to reason, Christians recognize it XII, 637. f.; presumption, if reason wants to recognize this R. by itself XII, 639. f., Christians are to recognize it by faith XII, 638; only they willingly and cheerfully surrender to it XI, 141. God leads his saints whimsically XI, 443. f.; if he wants to comfort them, he puts them into temptation XII, 1396; Christ seeks our benefit in all things XII, 1815. f. God rules his church wonderfully XI, 1008. f.; XII, 871.; we are not to be vexed by this XI, 1009. f. - S. Ways.
Regiment. Is bodily or spiritual XI, 2328.; spiritual and secular R., very different XI, 355. The R. of the church consists in teaching and governing XII, 614.; there only God's word is to be taught XII, 614. ff.; there only what God commands applies XII, 616. f.; there no one asked for the right to order anything by his own authority or pleasure XII, 616. f. - S. Handel 2, Obrigkeit II, Wille I.
Regina coeli. Song of Mary, Veneration of Christ XI, 2368.
Kingdom. I. Kingdom of God, R. Christi, Kingdom of Heaven is One Thing XI, 1937. - S. Kingdom of Heaven.
II. kingdom of God. A spiritual kingdom of grace, standing in > forgiveness of sin XI, 1928. f., which has no measure XI, 1932. f.; a > kingdom of love and peace XI, 1929.; is not accomplished and governed > by law, but by gospel and faith XI, 1929.; is the gospel XI, 1928.; > stands not in words, but in deed XI, 149.; has no end despite apostasy > of Christians XI, 1933.; only sins belong to it XI, 1933.
2238Reich Subject Register. ' Wealth2239
of the XI, 1929.; in it God alone shall speak, rule, work XII, 444.; in it Christ reigns, as a Svittelmeister XI, 1929.; in it blots out sin by forgiveness and daily sanctification in the cross and suffering XI, 1930.; as it comes to us XI, 66. f. 1928. f.; is not perfect in us XI, 67.; in it some abuse forgiveness, some sanctification XI, 1931. f. - S. Mysteries, Church.
III. kingdom of Christ. 1. nature and kind of the kingdom. Is not earthly and temporal, but spiritual XI, 120. 706. f. 752. ff. 756. f. 886. 1412. f. 1492. 1628. f. 1747. f.; XII, 567. ff., spiritual, eternal, invisible XII, 1898. f., an invisible R. on earth XI, 877. f. Ü274. f., a spiritual eternal R. XII, 497. 1488. f. 1496. f. and altogether hidden XII, 1485.; it has nothing to do with external earthly things XI, 903. f. 1374. 1381. f., stands in the heart in spiritual things XII, 1369.; in this all are equal, in worldly R. not XI, 971. f., it demands faith, worldly R. Works XI, 971. f.; different from the regiment of Moses XI, 754.; is the gospel XI, 1928.; does not storm XI, 752.; it gives, takes nothing XI, 87.; gives eternal goods XI, 1748.; rules with sin and righteousness, death and life XI, 755. f.; a grace, help, comfort XI, 654. 1998. f., a hospital, what few recognize XI, 787. f., there all things serve us best XI, 1068.; a vault that protects us from God's wrath XI, 1730.; a R. of grace, forgiveness, righteousness, truth, and what serves for blessedness XI, 719. f. 1547. f. 1712. ff. 1715. ff. 1788. ff. 1927. f. 2273. f. 2279.; XII, 1492., has to do with forgiveness of recognized sins XI, 756.; demands humility of all XI, 1683. ff, all our glory and defiance in this R. stands in grace XI, 1714. f.; a gracious R., in it one gets a good conscience XII, 1120. ff; forgiveness in it has no measure XII, 1495. ff; em R. of love, unity and peace XI, 983. f. 1990. ff; 2008. ff; peace in it has no end XI, 2011. f.; mortal men in this R. do not die XI, 2275. ff; there is a new spiritual way XI, 1990. ff, without ceasing XII, 1488. f.; it does not suffer sin XII, 448., stands in suffering and killing the old Adam XI, 2000., in cross, contempt, recompense XI, 2120. f., a cross kingdom XI, 240. ff, XI, 1949. and persecution XI, 2280. ff.; there is joy in God under the cross XI, 1979.; most lovingly presented under the image of the royal wedding XI, 1748. ff.
- beginning and progress of the R.. Of this the prophets prophesied XI, 2280. 2282. f.; Christ brought it about by his resurrection XI, 755.; depends and stands in the word and faith alone XI, 453. 877. 1997. 2276. f., faith is obedience in this kingdom XII, 497.; Christ himself will reign in it XI, 1421.; Christ does not reign by compulsion XI, 1051. ff, so as to prove the power of his resurrection XI, 668. ; provides for his own bodily and spiritually XI, 1628. f. 2281. f. ; in it reigns the Word, the right scepter of the gospel XI, 781. 2000. f. ; XII, 174.The gospel, the right scepter of the gospel, reigns in it through the ministry of preaching XI, 28. ff.; is established, governed, and sustained by Word and Sacrament XI, 1748.; XII, 1492. f.; is spread by the Word XI, 2004. f.; is always on the increase XI, 2010. f., Even if it does not seem so XI, 2011.
- subjects of the R.'s. An R. for needy
XI, 87. terrified sinners XI, 763. f.; XII, 448.; into this kingdom > one comes without merit XI, 2282. ff., by faith XI, 781.; on the path > to this R. remains who does not deal with works XI, 1715.; in it a new > Christian being is begun, but is not yet perfect XII, 483. ff. 1493.; > in it still much weakness XI, 1073. f., only sinners XI, 2277. ff.; > God can well suffer sinners in it, is a kingdom of forgiveness XI, > 1927.; Christ rules sheep, poor, sick, miserable, meager people XI, > 782. ff.; XII, 1493. f.; we must become ever purer XI, 781.; how in it > sin is blotted out two ways XII, 1493. f.By word and cross Christians > are promoted XII, 484. f.; in it the first become last, the last > first, for our comfort and warning XI, 509. f.; if it is to be > increased, one must not deal with works XI, 1712. f.; if the > conscience is comforted by the word, this R. exists and is increased > XI, 1718. f., After death, it is only fully taken up XII, 1531. f. > 1602. f.; Christians are pilgrims and strangers from earth XII, 567. > ff., but although they have Christ's conscience, they must still > enjoy the world, but moderately XII, 1369.; the preachers and > ministers of this conscience must suffer poverty XI, 1374. 1381. f.. > > 4. enemies of the R.' s. The R. remains hidden from the world XI, > 1070; many are annoyed by it XI, 240; it is hated and opposed XI, > 1007; ff, 2280; ff; those who were helped by Christ before are harmed > by it XI, 1532; the world persecutes Christ's R. XI, 905. f.; the > tongue does the greatest harm to this R. XI, 1530. f.; it increases, > although all the world opposes it XI, 2010. f.; Christ overcomes the > enemies through the gospel XI, 2003. ff.
Cf. Christ 4, Courts, Church, Tongue.
IV. R. of the devil. Is the world XI, 249. f. 556.; stands in outward > appearance and glitter XI, 559.; its weapons and defenses are carnal > conceit, doctrine and statutes XI, 559.; lies and murder the colors of > court XI, 1534. f.; whoever is in it must do the will of the devil XI, > 555. f.; Christ overcomes it XI, 559.; from this the Holy Spirit can > save. Spirit can save XI, 555. f. > > V. R. God or Christ and the devil or the world. Who is in one or the > other XII, 529; how both kinds of R. are governed XII, 529; how > differently they are judged XII, 362; they always fight with each > other XII, 530; T.'s R. despises, fights C. R. XI, 1756; the latter > seems to succeed, the latter does not want to go anywhere XI, 1233; C. > R. wins XI, 559. R. victorious XI, 559. > > VI R. Christ and the Pope. Against each other XII, 1123. > > VII. the Jewish R. To the end, as prophesied XI, 1870. ff. - p. Jews > 2. > > VIII R. God's and worldly kingdoms. They are distinguished XI, 1828.; > in G.'s R. mercy, forgiveness reigns, in w. R. law, revenge XII, > 1912. - S. Church ll.
**Rich (**divites). They tend to get entangled in the love of wealth XI, 2415. f.; think erroneously: The property is mine, I may give it to whom I want XII, 1940. - S. Wealth.
Imperial Diet. At the Diet of Augsburg, the righteousness of faith and the righteousness of life will be mixed together XII, 1597.
Wealth. Not work, but the blessing of the Lord makes one rich XII, 1578; one should not hang one's heart on it XI,
2240Rhymes Factual register. Solomon2241
- f.; a great obstacle to follow Christ XI, 1918.; harmful effect > of the R.'s XI, 2394.- S. Reiche, Ueberfluß.
Rhyme. If it is to apply R.'s, we will keep no article in faith XII, 1484. f. 1609. - S. article of faith.
Purity. We should not become pure, but seek purity XII, 1756.
Purification and first birth. The Old Testament law about it XII, 1220. ff; a heavy law XI, 2159, ff; why the women in childbirth were considered unclean XII, 1222. f.; Christ and Mary voluntarily submitted to the law about it XII, 1226. ff. Spiritual R.: Christ purifies the faithful XII, 1269. f.;. seems, when it happens, rather a defilement XII, 1267.; happens by faith XII, 1268.
Religion. The Christian religion is the oldest of all XII, 1205. ff; differs from all other religions by the article of Christ XII, 1202.; all others are false XII, 1202. ff. In the false R. everything is uncertain XII, 1210; they do not know what God is XII, 1210, nor how they are minded against men XII, 1210; fall from one to another XII, 1211; do not draw persecutions after themselves Xll, 1213; divided among themselves, one against the Christian R. XII, 1212.-S. Faith I, Doctrine.
Relics. With these, much fraud was perpetrated in the papacy XI, 2374 f.; they were a seduction of the faithful XI, 2376.
Rephaim. Means: Heilande XI, 341.
Repentance. Is recognition of sin and divine Zom XI, 709, 714, f.; must not extend to one work, but to the whole life XI, 713, f.; God's work XI, 714, wrought by the word XI, 709, f.; example of true repentance XI, 714; what the monks called repentance XI, 707, f. - See Repentance 1, Contritio.
Judge. What "judge", "do not judge" means XI, 1280. ff; we should not judge, accuse, hold guilty, so that we are not judged XII, 1913.; "Do not judge", "do not condemn", does not apply to those who have to do it for official reasons XII, 1292. ff, e.g. to the secular authorities XI, 1281; when it may be judged that there is one apart from Christ XII, 389. R. sometimes means to praise XII, 66. f.; one should not judge and condemn according to outward works XII, 74. ff. 1O95.ff. - S. honor 3.
Skirt of Christ. Whether Mary made it and it grew afterwards with Christ XI, 282; means the Scripture XI, 133.
Rome. The pagan R. had more than 400 gods XII, 815, a temple for all gods XII, 1211; establishment of its war army XII, 1181. Who has run to R., seeks, finds, brings mrt himself a shawl XII, 1564; on a churchyard there are said to lie buried 80,MO martyrs and 46 bishops XII, 1281.
S. Pantheon.
Romans, the epistle to the R. Disposition of the epistle XII, 1168. f.; the Roman Christians warm been partly Jews, partly Gentiles XII, 1074.; whence the dissension among them XII, 20. ff. 1074. ff.
Rosary. What it consisted of XI, 817; applied much M Pabstthum XI, 817.
Rotten. R. and sects, not the true church XII, 899.; curse Jesus by their teaching XII, 823., do not call him a Lord XII, 825.; consider Christ and his gospel as nothing, want everything better XII, 825.
XI, 1558.; always have one or more pieces that are publicly unjust XI, > 1438.; do not remain constant XI, 1420.; that there are R. and sects > offends many XII, 812.; those who resent them are no better themselves > XII, 816. ff.; there must be R. XII, 812. f.; were in paganism XII, > 817., in the papacy XII, 817. f.; there were R. in Paul's time XII, > 1636. f.; that they arose at the time of the Reformation should not > surprise one XII, 901.; they should be resisted XII, 1250. f. - S. > Church 4. 5, Divisions.
Rotten spirits. Their nature is that they must bring something of their own besides God's word XI, 1437; seek only honor from men XII, 1259; complain that they are martyrs XII, 712; easily find entrance XII, 1634; destroy and corrupt everything in the worldly regiment and in the hearts of men XI, 753.
Rottenmeister. Learn nothing of the fight with the devil XII, 711; why God attacks them with special punishments XII, 657.
Calling. Wherein the calling of the Holy Spirit in the hearts of the children of God consists XII, 241; must be strong and great XII, 242, f., and persistent XII, 243; does not stand in natural powers XII, 241, f.; is awakened by challenge XII, 241; when it is felt XII, 239. - S. groaning.
S.
Saba. Origin of the name, location of the country XII, 310. ff.
Sabbath. For what purpose it, like the whole ceremonial law in the Old Testament, served XII, 1963. f.; strictly observed by the Jews XII, 1962. f" also after Christ's birth XII, 1969. f.; when the Jews began it XI, 622.; model on Christ XI, 136.; no longer binds us XII, 1962. ff. What first, second etc. Sabbath was XI, 622; hypocrites know nothing about the right use of the Sabbath in the New Testament XII, 1971; how it is rightly sanctified XII, 1971; the right celebration does not cancel the other commandments XII, 1973; we should use it according to our own and our neighbor's need XII, 1967; 1970; 1972; it was made for the sake of man, not the other way around XII, 1970; S. Sunday.
Sabellins. His doctrine of the Trinity XI, 162. f. Sacraments. 1. in general. Marks of God's people XI, 285, f.; seal of grace XI, 953; in them forgiveness is promised to the individual XI, 722; serve to strengthen the faith, especially in temptation XI, 953; serve for the confession of faith XI, 612; are of no use without faith XI, 487, 954; God extends them XII, 616, f.
Sacrament of the altar. The words of institution explained XI, 592. > ff. > > Cf. Lord's Supper l, Circumcision, Means of Grace, Baptism, Word IV, > Sign 1.
Sacramentirians. Thought themselves wise alone XII, 1257. Salamander. Can live in the fire XI, 857.
Anointing. Who was anointed in the A. T. XI, 2170; how this was done XII, 1662. f.
Sallust. Says: Peace nourishes etc. XI, 553.
Salome. Muhme Christi XI, 2337.
Solomon. Means: Friedreich XI, 140. 2037. The king S.: experienced in the natural magic XI, 297.; example of Christ XI, 140. 2037. - S. Proverbs I.
2242 Ls-Ivs LkKlus, Subject Register. Script2243
Salve Regina. How this chant reads XI, 2368; a great blasphemy XI, 2368; to sing this in church, one made rich endowments XI, 2368.
Samaria. Means: hat, custody XII, 1464; is a hut attitude or special service XII, III6; image of the church XII, 1216, of work sanctity XII, 1464.
Samaritans. The Jews bitterly hostile to them XI, 1565.
Seed of Abraham. S. Abraham 3.
Collecting with Christ. What this is XI, 556. f.
Samuel. Did not appear to Saul XI, 317. f.
Gentleness. In what it consists XII, 386; necessary, if one wants to win over the world and the devil, to keep one's word XII, 590. f.
Meek. Who the S. are XI, 2396; shall possess the earth XI, 2396. - S. Arm.
Satanas. This is what Paul commonly calls the devil XI, 367.
Leaven. Means what is not of the righteous Christian nature XII, 478. ff. 488. f.; image of the word of God XII, 482. f.. What the S. of the Pharisees and Herodis is XII, 489.
Thief. The faith that died in Petro is in the S. again on XII, 1525.
Schadenfreude. Is Devil's Joy XI, 857.
Sheep. A simple-minded, foolish animal clings to its shepherd XI, 782. 1258. f. 1267; needs help and protection XI, 811. 1259. 1268. Who is a lost sheep XI, 1263. 1269. f. Christ's sheep. know his voice, adhere to him XI, 1130. f. 1134.; how they follow Christ XI, 1133. f.; how comforting it is to be a sheep of Christ XI, 824. f. - S. Christ 4.
Sheep's clothing. In what kind of S. false prophets come XI, 1411. f. 1427. f.
Mischievousness. All kinds of evil deceit in doctrine and life under the appearance of divine name XII, 489.
Shame. Take comfort in God's omnipotence XI, 1652. f.
Appraisal. The first, at the birth of Christ, then continued XI, 119; a poll tax XI, 119; each one had to indicate how much he was able of property XI, 2016.
Looking. God is seen in two ways: according to His power and goodness XI, 2398; He is seen in the Gospel XII, 1190. ff - see Faith II, 3.
Appearance. God does not judge by it XI, 2416. ff; God has no pleasure in outward show XI, 2418. f.
Scolding. Twofold: ex officio and out of office XII, 554.; the former a work of love XII, 554. that should be done XII, 554. f.; the latter often takes on the appearance of the former XII, 555. f.; the former not forbidden, but the latter is XII, 589. f. 744. ff. - S. honor 3, cursing, anger 2.
Abusive words. In the 5th commandment forbidden XI, 1351; which are not forbidden XI, 1353.
Jokes. Which are forbidden XII, 455. f.
Send. S. Time 4.
Sleep. When natural sleep is a work of darkness XII, 12; means sin, omission of good works XII, 1. 1065. 1068. f.; the natural and spiritual sleep compared XII, 2. f..
Snakes. Pull out their old skin XI, 195. the moist serpents XI, 1190.; there are S. whose breath goes out as vain fire XI 1190. the brazen S. healed by virtue of the word of promise XI, 1190. f. 2236. ff.; model of Christ XI, 1160. ff. 1190. ff. 2235. ff.; this model of Christ set up because the Jews had tempted Christ XII, 806. f..
Key power. Of what kind the S. is XI, 732. f.; spiritual XI, 731.; is the power to preach law and gospel XI, 2305.; it concerns forgiveness and retention of sins, not the right to interpret laws XII, 1888. ff.; not a temporal power, but a ministry XI, 766. f.; extends only to what is called sin before God XI, 757. where it is used outside sin is the antichrist XII, 1891. to whom sins are to be remitted or retained XII, 1888. ff. ObeinMensch can forgive sin XI, 758.; this power ordered by God, therefore powerful XII, 1888.; belongs to the church XI, 2304. 2311. f., to every Christian XI, 731. 735. 745. f. 1722. f.; we can bind and loose as well as Christ himself XI, 732.; should always be used XI, 1722. f.; not everyone should exercise this power publicly XI, 746., the preacher does it for the sake of the congregation XI, 2304. f. 2312. Is a great power XI, 757. 1723., high above all authority on earth XI, 760. whose exercise requires divine power XI, 758.; instituted by Christ through his resurrection XI, 769.; comforting XI, 732. 760.; it is to be praised XII, 1890. thanking God for it XI, 731. f. 769.; needing when faith grows weak XI, >2312., needing in faith XI, 2312. f., It depends on the faith of the one on whom the power is exercised XI, 733. How the pope usurped the keys XI, 2305.; in the papacy the power has been perverted and abused XII, 1888. ff; the pope made a secular power out of it XI, 756. - S. absolution.
Taste. Tasting death, what that is XI, 571.
Pain of the soul. What it consists of XII, 1686.
Scholastics. Would be Christians if they remained in the Scriptures XI, 164; lead away from the Scriptures XI, 457; their opinion from the light of reason XII, 294; from love and works XII, 373; sought to make the doctrine of the Trinity intelligible XI, 164; did not give justification to love XII, 425. - S. Sophists.
Schooß. The promise to Abraham happened to Abraham XI, 1203. f.; XII, 4. 1942. f.; all fathers before Christ went to this place XI, 1203.; only those who have faith go there XII, 1941. 1943.; now we go to Christ's place XI, 1203.
Creation of the world. That the world is created, even reason can still recognize XII, 629; work of the triune God XII, 653. f.; why attributed to the Father XII, 653. f. 656; why Scripture says it was created by the Father through the Son in the Holy Spirit. Spirit XII, 157. f.
Scribe. Rant XII, 1982.
Scripture, the holy one. Is God's word XII, 631. f., alone a shining one. Lucerne XI, 320, the highest testimony of all articles of Christ XII, 1604, ff, judge in matters of faith XII, 1508, ff; another book, because a human one XI, 853, stands above fathers and concilia XI, 2411, ff, a book, for the understanding of which the revelation of the Holy Spirit is necessary XI, 672, ff, 677, 679. XI, 672. ff. 677. 679. an infinite word XI, 429. contains all kinds of art and doctrine; we would have enough of the one book XI, 346. then alone is Christ XI, 434. ff.; from it is drawn what is known of God and divine things even among Turks and pagans XII, 631. f. Has a bodily and a spiritual mind, which latter alone makes sinner and believer XI, 115. Teaches faith and love XI, 134.; a word of the cross-.
2244, Scripture Interpretation Subject Index. Weak2245
and the exhortation to patience XII, 1079. f. Was necessary to us XI, > 164.; Christ points us everywhere to the Scriptures XII, 1604. f.; is > written for our learning XII, 31. f. 1079. f.; from the S. alone we > learn how and why God sent His Son into the flesh XII, 633. ff; is > necessary to strengthen and prove faith XII, 623.; without the S. we > cannot keep any article of faith XII, 1604. ff. 1609. There is no > greater wrath, than wmn God the S. No greater grace than when he makes > it stand out and be read XII, 36. It is not dark XI, 2333 ff; it is > open, our eyes are not open XII, 177; it is light to the simple, high > to the wise XI, 853; to call it dark is blasphemy XI, 2336; XII, 32; > in Pabstism it was taught that it was dark XI, 313; how they wanted to > prove it XI, 2333 ff. How it is a heretical book XI, 1412. 1428. f. It > works and inflames the heart XI, 679.; makes firm in faith XII, 1603.; > works alone hope, consolation and patience XII, 33. ff; whoever > handles it has peace from the devil XII, 1607. 1610. conduct: Which > are the right disciples XI, 672. f., which are the wrong ones XI, 672. > ff.; some fall by it, others get up XI, 313. Into, into the Word XI, > 429.; we are to read it XI, 12. ff.; how we are to read it XII, 1708. > f.; in the morning read it XII, 1611.; we are to use the S. daily XII, > 32., practice ourselves in it XII, 1509. f., learn it foolishly, not > thinking we can already do it XII, 1610. f.; the devil seeks to arouse > weariness XII, 1611.; we are to follow the S. alone XI, 320, abide by > its simple words XI, 158; seek in it alone our doctrine XII, 32 f.; > test the doctrine by it XII, 1541; do not believe without scriptural > ground XI, 2353; XII, 169; avoid what God has not commanded XII, 297 > f., keep to it, not follow our conceit or doctrine of men XI, 308. > ff., look to the S., not to men and their multitude XI, 388.f.; how to > drive them with virtue XI, 2051.; despisers of the S. we are to punish > XII, 32. ff. The papists falsely say that one must teach and believe > more than the S. teaches XI, 1570. ff.; they lead away from the S. by > their human statutes XI, 309. f. 457., by the legends and examples of > the saints XI, 310. f. 457., by the interpretations of the fathers XI, > 313. 457. f., by the natural light and pagan art XI, 315. 457., by the > apparitions XI, 315. ff. - S. Christ 5. 7, patience, doctrine 2, word > III. IV.
Interpretation of Scripture. A constant useful gift XII, 334. f.; the source of all teaching and admonition XII, 337. Scripture is not to be jested with XII, 1451.; the holier the saying, the sooner one can miss, the greater the harm XI, 2296.; Scripture becomes heavy and dark when one draws a word on a foreign mind XI, 181.; one does not fall into Scripture with his conceit XI, 201. f., This is the devil XII, 1174; do not make the Scriptures unstable by your interpretation XI, 956; do not imitate and advise, but be certain XI, 504 ff. 2296 ff; the Scriptures are opened by Christ's work and deeds, not by our reason XI, 564; bring the Scriptures to the cross of Christ XII, 1706 ff; the revelation of the Holy Spirit is necessary for a right understanding of the Scriptures. XI, 672. ff. 677. 679.; in false Scripture the devil is master XII, 1284. ff.; right and false Scripture differ from each other.
The gift and art of the Holy Spirit XII 1289. ff. Spirit XII, 1289. > ff; how to interpret Abraham's example as similar and dissimilar to > faith XI, 914.; an example of Papal S. in favor of their doctrine of > confession XII, 1444. ff. Rules for S. re: Christ's two natures XI, > 211.; XII, 154.; similarity of faith XI, 914.; XII, 3Z4. ff.; of the > Fathers of the Church or ancient interpretation XI, 313. 2333. ff.; > XII, 1096. f.; change of persons XII, 162. f.; Scripture by Scripture > XI, 313. 2335.; mind, literal XI, 181. 483. f., right simple-minded > XI, 1210. 2353., figurative XII, 312.; repetition of words etc. XII, > 242. f. - S. allegories, mysteries, parables, divination.
Scribes. The ones who teach with scriptures XI, 206. - S. Pharisees, Prophets 2.
Guilt. Two kinds of guilt: of the law and of love XII, 360. ff; Christians should not have the latter, but the latter XII, 362. ff. Guilt and punishment: where the former is gone, the latter ceases XII, 1767.
Schools. General: they should be preserved, serve for the edification of the church XII, 1437; they should be appointed with capable persons to train preachers XI, 768. f. The high s.: the devil's tabernacles and whorehouses XII, 262; invented by the devil, they have obscured Christian truth XI, 333; knew not what gospel is XII, 1936, not what sin, righteousness, and judgment is XI, 866. f.; practiced only pagan doctrine XI, 436; taught the falsely famous art, against which Paul warns XI, 303; overestimated natural science XI, 302. f., Aristotle ruled XI, 302. f., They cast him as a sidelight beside Christ XII, 9; made Christ and his merit superfluous XII, 261, f.; wanted to make the Scriptures clear by the light of reason XI, 457; taught that natural light could recognize Christian truth XI, 333.The Jews called the S. parish churches XI, 1862; XII, 1973; the head of the S. was the parish priest XI, 1862. f. - S. Church 14, Cologne, Löwen.
Weak. Are those who are still green and weak in faith XII, 418.; there are always S. among Christians, in faith and life XII, 25.; should not despair XI, 945.; Christ bears them with patience XI, 2336. ff., takes care of them XI, 666. ff. 775. f., comforts them XI, 689.; we are apt to despise them XI, 786. f.; this is dangerous XI, 787., do not despise them XI, 688. f.; we are not to reject them XI, 598. 602. 668. 775. f., but bear them patiently XI, 828. f.; XII, 605. 607., Like Christ XI, 2336. ff., bear them brotherly XII, 743. 1077. ff., bear and comfort them XI, 783. f., to punish with gentleness XI, 945. f.; it is no small piece of the cross to deal with and bear them XII, 1080., to bear them is the highest art of Christians XI, 2255. f. S. in recognition: one should tolerate and bear them XII, 20. ff. 1075. f., this is a necessary doctrine XII, 22. f.; treatment of those who are weak in the knowledge of the doctrine of both forms in the Lord's Supper XI, 590. f. S. in faith: can soon become strong XI, 1785.; should sigh, lament their distress to Christ XII, 1560. f., comfort themselves with the example of the apostles XI, 2208.; how Christ behaves toward them XI, 664. f. 666. ff., reject them
2246 Weaknesses Subject register. Security2247
not XI, 1788, has patience XI, 562; one must deal gently with them XI, > 76, that is the greatest art XI, 1785. S. in life: who are such XII, > 25; should seek to become strong XII, 384. f., If they do not want to, > let them go, they will not remain long XII, 384. f.; serve the > hypocrites for trouble, the right saints for exercise XII, 386.; how > to behave toward them in love XII, 25. ff.; we should not despise and > reject them XII, 25. f., not reflect ourselves in their sins XII, 29. > but have a hearty mercy XII, 382. f.; hold infirmities to their credit > XII, 387. ff, bear, help, as Christ does us XII, 45th, punish their > sins and heal them XII, 453rd; we are guilty of bearing them XII, 28th > f.; have patience with them, a gift of God XII, 35th, to this belongs > consolation of Scripture XII, 34th f. - S. Faith II, 2. 7, sick, > man's statutes, strong, stumbling, sin 8, wronged, lost, rejected.
Weaknesses. The faithful have S. XI, 683. 1065. f.; they do not make unchristians XI, 686. f.; should humble ourselves XI, 686. f., one does not despair XI, 687. 1065. f., argue against XII, 1240., seek to become strong XI, 686. f. 689.; one does not resent XI, 683. f. 1065. f., it is the greatest wisdom to send oneself into the weak Christ XI, 684. ff., which many do not understand XI, 684. ff.; love bears all s. XII, 608. f.; one should not approve of sins and s. XI, 598. but bear them XI, 598. 687., which is the highest service XI, 597. - S. flesh 2. 3, sin.
Enthusiasts. Let the word go XII, 1605. f.; go around with works XI, 1713. f.; talk a lot about Christ, go around with strange little friends, know nothing right about faith and forgiveness XI, 524.
Sebub. Means: Fly XI, 558.
Six-week pregnant women. S. Cleaning.
Secten. S. Rotten.
Soul. Often means the life of the body XI, 1541; the believing S. is an Achsa XII, 196. - S. state.
Blessing. Divine S. seems before the world curse XI, 243. ff. - S. work, wealth,
Blessing. Means: to wish all the best XII, 349.; Christians should bless, not curse XII, 349. ff.
Seeing. Often means that our desire happens XII, AB; to see Christ is to recognize him XII, 1895; what it is: to see the hands and feet of Christ, or of the devil XI, 704; what it is: to see death XI, 571.
Being. "Being with Christ" XI, 556.
Self-knowledge. In what it consists XI, 740. f.; the law is to work it XI, 740. f.; God helps us in it XI, 740. f.
Self-righteousness. Forbidden XII, 29. ff; produces disunity XII, 738. f. Self-righteous. Do not accept Jesus XII, 1115. f.
- S. Work saints, work saints.
Self-righteousness. See righteousness 8, works righteousness, works saints.
Self-wisdom. In what it consists, forbidden XII, 356. self-love. Kills the spiritual life XII, 1826. f. Self-examination. See Communion 1, 5.
Self-ruin. Forbidden, foolish XII, 408. ff. - S. conceit, self-importance.
Self-aggrandizement. Unchristian, yes, effeminate and childish XII, 354. f.; prevails In der Wett XII, 353. ff.
Self-confidence. Deceives XII, 691. f.; God cannot bless what one begins in S. XII, 685. f. 693. 695.
Bliss. 1. eternal salvation God is the objectum of it XII, 1680; salvation from sin and death XI, 264; we will attain more and better than we lost in paradise XII, 2070. God wants all men to be saved XII, 1685. f.; not all who run and fight for it attain it XII, 398. ff; for this knowledge of sin is necessary XII, 1746.Not all who run and fight for it attain it XII, 398. ff; for this, knowledge of sin is necessary XII, 1746; he who wants to become blessed must become a fool XI, 2224. f.: Man wants to become blessed, but by other means than those ordered by God XII, 1683. f. 1685. ff. S. costs us nothing, but cost Christ much XII, 244. It is attained only through Christ XI, 1086. f., through Christ, not through saints XI, 1836. ; only through Christ, not through one's own power XI, 2231. ff.; XII, 1684. not through one's own power XI, 1186. f. ; only through Christ, not through sanctification XI, 76. f.; not by our own, but by others', namely Christ:, work XII, 1387. f.; without merit, by grace alone XI, 1100. f. 1868. f.; not by works, but by Christ, who is our bridge and leader XI, 1159. f., our brazen serpent XI, 1160. ff.; by the new birth alone, not by our own piety XI, 1221. f.; XII, 527. f.; by faith alone XI, 1452.f. 1463. f. 1937.ff.; XII, 1507. f., not by works XI, 1286. ff. 1452. f.; XII, 136. ff. 140. f. 144. f. 146. 150. f. 243. f., though Scripture seems to speak so XII, 144. f.; not by orders and estates, but by faith XII, 268. ff. 274. ff.; by faith, not by works XI, 517. 1004. f. 1109. ff. 2093. f. 2291. f. 2342. f. 2408. f.; XII, 1160. f. 1506. 1842. f., or suffering XI, 524. ff.; not by faith and works XI, 935 f. 951. ff. 972. ff., combining Christ's merit and one's own XI, 977. f.; he who wants to be saved by works steps away from the Christian faith XI, 71. f.; only by the Christian faith XI, 43. in the gospel XI, 2291. f. 2342. f., by hearing and keeping God's word XI, 1950. f,; by faith alone in God through Christ XII, 145. ff, by faith in Christ XI, 1136. ff. 1189. f- XII, 261. ff, in Christ: theure salvation XI, 2252. f.; by word and faith alone XI, 2358. f.; by the word and outward signs XII, 401. f. We already have salvation by faith XII, 136, ff, 140, ff, 144; if one wants to be sure of it, believe in Christ XII, 541, ff. It is destroyed if one leaves love, seeks self-will, temporal honor and benefit in the word of God XII, 398. ff., through sins XII, 576. f. - See Faith II, 7, Saints I, 2, Glory, Heaven, Life 2.
- p. and damnation. God alone knows who shall be saved and who shall > be damned XI, 1281.
Sighing. Unspeakable, strong, temptations serve this XI, 922. - S. Calling.
Safety. The highest S. is the highest temptation XII, 1814. f.; safe ones learn nothing of the fight with the devil XII, 711.; S. and impenitence more harmful than all heresies XII, 1521.; by S. fall also the highest saints XI, 513.; God is angry with her XII, 807. f.; forbidden XI, 1781. ff.; XII, 796. ff. 924. f. 967. f.; be warned by the examples of the Jewish people:m A. T. XII, 799. ff. 807. ff; one must warn against it XI, 513. ff.; XII, 798. f.; the unbelievers were safe from the beginning of the world XI, 50. - S. drunkenness 2, presumption.
2248Simeon Subject index. Proverbs 2249
Simeon. Means: Listener XI, 237. The aged S. was a preacher and lover of the cross and enemy of the world XI, 241.; Image of the prophets XI, 237.
Singing. Do not just sing with your mouth XII, 395. - S. Songs.
Meaning. Means the conceit which is the head of all vices or of all virtues XII, 317. 324. Christians are to be One S.'s XII, 36. 39. 1080. f. in that which is Christ's XII, 1081.; why this XII, 1082. ff; this is the most necessary and beautiful virtue of Christians XII, 896., a gift of God XII, 1081. - S. Unity I, Renewal.
Sitting on the right. S. Christ 3.
Son of God. Is the only indwelling S. XII, 654. not a S. like other saints XII, 1882.; his birth always lasts XII, 168.; a person distinct from the Father XII, 632. 648. ff. 826.; true God XII, 647. ff. 826.; his divinity is proved on deniers of it by miraculous signs XII, -656. ff.; he alone became man XII, 654. f..
Sun. Sighs because subject to vanity XII, 722. ff. 728. - S. Creatures.
Solar eclipses. Natural XI, 51.; sign of the last day XI, 51.; signify misfortune XI, 51. 305.; spiritual significance XI, 70. -S. Lunar eclipses.
Sunday. A Dina of Christian freedom XII, 1967; we could also choose another day XII, 1964. ff; why we stay with the S. XII, 1965. f.; where and how to celebrate it XII, 1965. ff. Where the name comes from: White S. XII, 526. - S. Sabbath.
Sophists. Do not know what gospel is XII, 1936. - S. Scholastics.
Concern. The care of love for others is not forbidden, but the care that is incompatible with faith XI, 1622. ff. 1635. ff.; the care of office and work is not forbidden XI, 1383.; we should not care for ourselves XII, 1104. even if everything is taken from us XII, 92. f., "even if God does not immediately give what we need XI, 1309.; our care should be that we do not care XII, 92. f.. Let every believer in all ranks cast his s. upon God XII, 689. ff.; this the natural man cannot do XII, 688. ff., this is the Christian's art and virtue XII, 689.; as it is done XII, 1104. ff.; let it be done with prayer and thanksgiving XII, 93.; where it is done there is blessing XII, 693. so God will provide for us XII, 693. f., We will then be capable of all good works XII, 694, whereas our own care makes us incapable XII, 694. f. It is foolish to care for ourselves instead of resorting to prayer XII, 1105; anxious care for life and limb is foolish and shameful XII, 1738. ff; the devil incites Christians to care XII, 695. f. Our S. is cross, God's S. peace and rest XII, 1740. - S. work 2, food care, trust 1.
Divisions. S. in doctrine, the most harmful annoyance of the church XII, 896. f. S. arise from departing from the Word XII, 818. ff., from misuse of gifts XII, 814. f., from arrogance, envy, hatred XI, 896.; Christians should beware of them XII, 897. 900. ff.; they should be resisted XII, 814. - S. Church 2, Rotten.
Thrift. Spare in der Zeit XI, 563. 1391.
Food. Eat delicious food, not sin XI, 1196.; the soul's food is Christ XI, 563. - Meat 1.
Master diner at Cana. Allegorical Interpretation XI, 477.
Languages. The Oriental not very different XI, 336. f.; the Hebrew: sigurenreich XI, 109. f., use of vsrda transitive XII, 1818.
Proverb. Means in John: Räthsel, verdeckte Rede XI, 924. 926.
Proverbs. I. The S. Solomon. Not preached at once XII, 1912.
II. collection of proverbs. 1. according to beginnings. Asperius > nihil etc. XI, 2394; De male quaesitis etc.. XI, 1299; The night makes > some a rogue XII, 1646; No one writes wrong etc. XI, 1601.; One sows > etc. XI, 1981; God has consulted, God provides overnight XI, 1315; I > live, and do not know how long etc. XI, 2007. f.; In God's name etc. > XI, 1412. 1428.; XII, 396.; Ira furor etc.. XII, 589.; The older, the > more bitter XII, 1240.; To each "his way pleaseth well etc. XI, 147.; > XII, 38.; To love and not to enjoy etc. XI, 1060. 1619. 1633.; Male > quaesitum etc. XI, 1300.; With God only unsworn XI, 1818.; Non minus > est virtus etc.. XII, 1628.; Non patitur jocum etc. XII, 480.; Oratio > est character animi XI, 159.; Parturiunt montes etc. XII, 1688.; > Qualis quisque est etc. XI, 159.; Qui cito dat etc. XII, 340. f.; > Recht findet sich XII 755.; Summum jus etc. XII, 89. 365. f.; Tarda > gratia etc. XII, 341.; Was mir liebet etc. XI, 263; Wem das Wasser bis > ins Maul gehet etc. XI, 1082; When a poor man gets good etc. XI, 2394; > If the mouse etc. XII, 1189; He who holds when he has etc. XI, 1391; > He who helps one from the gallows etc. XI, 210.; He who has God for a > friend etc. XII, 1560.; He who keeps from hell etc. XII, 249.; He who > strikes again etc. XII, 921.; Wilt thou have fire etc. XII, 544.; Wo > dein Herz hin stehet etc. XII, 308. > > 2. by keywords. Almsgiving XI, 1391.; beginning XII, 1804.; > interpreter XI, 1677.; thieves, the small - large XI, 1830.; conceit - > dance XII, 1257.; He gen lob XII, 408. 1021.; peace - neighbor XII, > 357.; prince XI, 222.; clergy XI, 373. f.; scholars - perverse XI, 72. > 1398. 1601.; song - bird XI, 160.; God - peel XI, 1412. 1428.; dig pit > XI, 1820.; favor and love XI, 263.; good, ill-gotten XI, 1299. f., > unjustly good XI, 1391.; good - courage XI, 1447. 1465. 2384.; XII, > 884.; going to church XI, 1391.; shillelagh XII, 420.; compan - sing > XI, 2188.; heads - senses XII, 1081.; country - custom XII, 269.; > learning from master XI, 1283.; courage - poverty XI, 2384.; night - > friend XII, 1070.; night - impudent XII, II. 1070.; fools XII, 417.; > laying net XI, 1820.; right, the highest, XII, 89. 365. f.; will of a > priest - sausage XI, 369.; despair - monk XI, 356. 1307.; wise - fool > XII, 89.; world - false XII, 342.; words - nothing behind XII, 342.; > trembling - death XII, 249. > > 3. proverbial sayings: to lead a monkey black XI, 335; the Atzel does > not let her hop XI, 843; to be above the stream XI, 1394; to reach > into the beard XI, 1473; to talk nimbly and quickly XI, 924; do not > bite me XI, 1985.; a lot in one bite XI, 889; counting bites in the > throat XI, 767; not mincing one's words XI, 946; the goat is in the > thorns XII, 1930; it is already bad XI, 20; giving one a good, strong > chapter XI, 1245; putting one's date on something XII, 1939;
2250 Phrases Subject register. Dying 2251
in the dirt up to the ears XI, 2270. ; shine, like dirt in the lantern > XI, 70. ; the egg wants to be smarter than the hen XII, 1256. ; one > ass calls the other sackbearer XI, 1236. 1697. ; XII, 1441. ; your > barrel eject the ground XI, 1479. ; you only want to have read the > feathers and wagged fox tails XI, 379.; to heel oneself XI, 2249. ; to > see through one's fingers XI, 1341. ; to weigh the flame on the > scales XII, 296. ; to hew to the meat-bench XI, 1239. 1417. 1433. ; to > devour one for love XI, 968. ; XII, 1991. ; peaceably, schiedlich XII, > 1837. ; to know less about something than a goose about the psalter > XI, 2409. ; XII, 1506.; to bring in only hair XII, 1257.; to draw in > with the hair XI, 487.; it comes from a dear hand XI, 1098.; to stand > like a hare by the drum beater XI, 842.; to hang between heaven and > earth XII, 1516.; I mean, you looked at me in the back XII, 607.; to > lead astray XI, 1087.; to go the way of the wood XI, 347.XI, 1236; to > strike a horseshoe XI, 1417. 1433; to let someone have a good year XI, > 1489. 2163; to lead the cart into the muck XII, 2079; the cart is > stuck in the mud XII, 1259; to save on the notch XII, 5l9; to eat the > bran, spill the flour XI, 256.Not to ask one what the grain is worth > XI, 2269; to look at it like a cow at the new gate XII, 2082; to walk > by like a cow in front of the sanctuary XI, 636; like a cow into a > mouse hole XI, 331; to give up Latin XI, 1538; to read laudes XII, > 797; to hear the bell ringing, but not to beat it together XI, 2222.To > do someone's burnt misery XII, 1297; to carry the light into the > cellar with troughs XII, 296; to measure out lust with spoons XII, > 296; to lie so that the heavens would crack XI, 1505; to buy because > the market is at the door XI, 1707; roast chicken, pigeon, duck flies > into the mouth XI, 536. 1308. 1370.To teach someone moros XI, 1650; > XII, 1651; to pattern well XI, 430; to follow one's nose XI, 389; to > pull oneself by the nose XII, 817; to make everyone a nose XI, 1239; > to lead by the nose XII, 815; yes well, under the nose XII, 1488; to > repeat, as the nuns do the Psalter XI, 1614. 1629.; in one ear, out > the other XI, 516. 605.; stand, like the pipers, so spoiled the dance > XI, 1385.; bridle the horse in the butt XII, 1255.; turn the little > wheel XII, 1441.; throw into the rappuse XI, 1372. 1840., or beat XI, > 1648.; find something in the dark smoke hole XI, 487.; rep, raps, into > my sack etc. XI, 1199. ; having to run through the rolls XII, 1524. ; > don't scorch our turnips XI, 1985. ; untying sack and rope XII, 609. > ; whooshing and roaring XI, 71. ; it's a sheep XI, 782. ; tasting > into the heart XI, 1539.Singing as one's beak grows XI, 160; running > over the string XI, 347; purring and purring XI, 1542; where the shoe > pinches XI, 226; talking to someone as to a cobbler's boy XI, 654; > grasping between the spurs XI, 430. 762. 1083; to plump along with > boots and spurs XI, 256; to keep the stump back there or not XII, 720; > to sit down between two chairs XII, 1511. 1583; pure as if the doves > had picked it out XI, 2278.XII, 1253. 1993. 2007.; to read a good text > to one XI, 1245.; not to muddy water XI, 640.; a covered meal XI, > 924.; to salt one's joy XI, 861. f.; not to be able to count four > XII, 1297.; the walls should be > > spit at one XI, 1618. 1632.; the water goes over basket and pitcher > XI, 475. 1082.
Estates. 1. types of profession. There are sinful ones and those that are not sinful in themselves XI, 228. God created the latter all XII, 1981. ff; marriage, virginity, widowhood are ordered by God, have opportunity to practice love XI, 1589.; God's word does not abolish them XII, 895. 1871. 1977. ff, nor does Christ XII, 1576. ff.; the commandment to love one's neighbor makes all men equal before God and abolishes the distinction of St. XII, 376. f.; a Christian being does not compel one to change his St. XI, 150; the degrees are in themselves neither a hindrance nor a benefit to salvation XII, 274 ff; one can serve God in them XII, 1576 f; temptations are found in all XII, 1627 f. There must be many kinds of degrees, XII, 354. ff. 1977; we should not hold one state and its works higher and holier than the other XII, 74. ff.; be humble in it XII, 679. 682. f.; by high state God tempts our humility XII, 1981. f.; no one should exalt himself in his state XII, 354. ff. 1977. ff., otherwise he will have greater condemnation XII, 1980; to despise one because of his st. is unchristian XII, 1982. f.; the higher the st, the greater the responsibility XII, 1981; the more one should serve in it XI, 2323; how one should comfort oneself in low rank XII, 1979; be content and ask for humility XII, 1980; in one's rank one should serve one's neighbor XII, 1977; do good works XII, 892; watch that one does one's duty XII, 1628; f.. No one believes that his office is pleasing to God XII, 1577; the papists have made all others contemptible by their spiritual office XII, 281. 892. In all offices there is sin XI, 228; XII, 1998. f. 2013. ff. - S. office, profession, married couple, married state, servants, stewards, house fathers, virginity, virginity, authority, widowhood.
- the spiritual state of the papists. They called it the St. of > perfection XII, 281. and distinguished between perfection and St. of > perfection XII, 282.; the conjugal and the secular St. are a thousand > times more blessed XI, 370.; a damnable St. XI, 1693.; founded on pure > usury XI, 355. f.; kept everything feil XI, 1482. f.; hell and murder > gmben XI, 1589. f. - S. Order. > > 3. the st. of innocence. How the marriage state would have been > conducted in it XII, 2014. - S. Fall of Man.
- st. christ. S. Christ 3.
Strong and weak, spiritual. There must be both XI, 688; it is wrong to want to have only Sts XII, 1546; Sts have the same part in Christ as Sts XII, 330; right behavior of Sts against Sts XI, 668; the N. T. diligently drives the strong and the weak Christ XI, 688.
Stealing. What stealing means XI, 1829. ff.
Stephen, the deacon. Layman, not priest XII, 187; in him all the fruits of the Spirit shine XII, 192. f.; an example of love toward God XII, 185. ff. and neighbor XII, 189. ff.; whether he did right in scolding the Jews so severely XI, 2075. ff.; how he could see Heaven open XII, 191. f.
Dying. Whether all men must die XII, 2055. f. 2066.; Paul distinguishes between "dying" and "sleeping" XII, 2055. 2066. - S. Death.
2252Dying Subject index. Sin2253
Dying. In the papacy, they were comforted: it was meritorious to suffer death patiently XII, 548.
Stars. Do not govern the birth of man XI, 2106.; fall of the stars a sign of the last day XI, 52.; spiritual meaning of such fall XI, 70. f.. The St. of the wise not a natural St. XI, 331. f. 2105.; meant the Gospel XI, 344. ff. - S. Astrology.
Voice. S. letter.
Pride. Pride of position cannot stand God XII, 1982.
- S. Court ride.
Sturgeon. Cause of all war and misery XII, 89.
Punishments. 1. divineSt. As often as God inflicts an abominable
If God has allowed evil to come, he has first set up a great spiritual > light XI, 1800; deprivation of the word is the most serious and > horrible evil XI, 1950 f.; XII, 1564; spiritual blindness and frenzy > are the most horrible evils XI, 2250 f.; some harden themselves > against it XII, 1701 f., Some do not realize that they are divine > evil, others think that God sends them for the sake of others, both > kinds are not improved XII, 1702, the latter even consider themselves > martyrs XII, 1702, f.; some are not afraid of the temporal evil, but > of the eternal XII, 1703, f. -' S. Pious 2, Plagues, Guilt, Sin 2. 3. > > 2. human St. St. is mercy XI, 1293. f.; punish who has the office to > do so XI, 1292. f.; punish sin ex officio, not out of personal > vengeance XII, 744. ff.; the most effective way to punish is to punish > oneself first XII, 1095.- S. parents, scold.
Stumbling. Those who stumble should not despair, but flee to Christ XI, 784. f. 1065. f.; they should not be rejected Xl, 784. 1065. - S. Weak.
Ostrich, the bird. XI, 1199.
Sin. I. In general. 1. nature and kind.
Is twofold: original sin and real sin XII, 1746.; is a transgression > of God's law, not of man's ordinances XII, 1888. 1921.; everything > one lives and does apart from faith in Christ XI, 890. f.; the best in > the world is damned being XI, 870.; all sin is divided into lies and > murder XII, 917. ff.S. is not believing in Christ XI, 866; the > greatest S. is to punish God's grace and truth and to throw them away > XI, 643 f.; rash or ignorant S. XII, 1616 f.; the beautiful sins of > the devil want to be virtues XI, 1354 f.; S. adheres to all states > XII, 1998 f. 2013 ff - S. Werke II, 1. > > 2. consequences and punishments of the S. It bites like a poisonous > snake XI, 2236. f.; takes us captive so that we do only evil XII, 122. > f.; makes a fearful conscience XI, 11. 739. f.; God hates it XI, 947. > is seriously hostile to it XI, 577. how much God is angry, teaches > Christ's death XII, 487. 559. 762.; God punishes it internally and > externally XI, 2355. f.; the punishment should be accepted patiently > XI, 2355. f.; although God is seriously hostile to the S., we should > nevertheless believe XI, 1107. f.. f.; the punishment should be > accepted patiently XI, 2355. f.; although God is seriously hostile to > S., S. should not keep us from the faith XI, 1107. f.; rash and > ignorant S. have no need, go away with the Lord's Prayer XII, 1616. > f.; in what way S. does not harm the Christian XII, 766. - S. Fear 1. > > 3. p. and punishment. Those one loves, those one hates XI, 342. f. > > 4. s. and death. Inseparably linked XI, 1984. ff. - S. Law 6. > > 5. help against S. Scripture alone teaches where S. comes from and > how it can be resisted XII, 776. ff. 780. f.; the help is with God > alone, not with us XI, 1310. ff.; we do not become free from S. by our > own work and sufficiency XI, 580. f. 763. f., XI, 870. not by > willingly suffering death ourselves XI, 527. f.; God makes us free > through Christ, not free will XII, 1369. f.; we attain salvation only > through Christ XI, 8. 716. f.; XII, 917. 1596.; only God's Son could > appease God's wrath XII, 559.; only Christ could save us from S. > through His suffering XII, 559. 562. f.; help from S. is brought only > by the blood of Christ XII, 1162. f.; from S. Christ the Risen One > alone helps XII, 1589. f.; Christ has overcome S. XI, 1984. f.; only > Christ through the Holy Spirit can deliver from S. XI, 2184. f.; > baptism saves us from S. XII, 761. f.Help only through Christ and > faith in Him XI, 1191. ff; S. does not condemn where there is still > faith XI, 1872.; how to cast one's S. on Christ XI, 580. f.; flee to > God, call on Him for salvation XI, 1348. f. 1350. f. Consolation > against sin is given only by Christ XI, 1838. f. Only the Holy Spirit > can give it XI, 997. sin clings to us as long as we live XI, 631. f.; > man can beware of crude sin, but does so only for fear of punishment > XI, 1348. f.; one should fight against sin XI, 1348. f..One should > fight against sin XI, 1957; one who is a Christian can resist sin XII, > 774; one overcomes it by faith XII, 785. When sin is gone, grace, > righteousness, and blessedness are showered upon us XII, 1161. > > 6 S. and grace. Are found side by side in the Christian XII, 1704 ff.; > to rhyme them together is a difficult art XI, 1506 ff., though not for > the hypocrites XI, 1509 ff. but for those who really recognize > themselves as sinners XI, 1511 ff. > > 7. s. of the Christians. S. always clings to the Christians XI, 1927; > XII, 1169. f. 1244. f. A Christian hates it XII, 777. f., cannot serve > it XII, 778. ff. 781. ff.; must not let it rule XII, 766. f. 1250.; > must still struggle with it XII, 523. ff.; should fight against it > XII, 624. f. 1069. 1246. ff, fights against it XII, 624. the S. of > Christians are a nuisance and lead to the blasphemy of God XII, 891. > how the S. do not harm Christians XI, 1026. f.; XII, 766. 789.; they > are to drive Christians to faith XI, 628.; the temptations of sin are > salutary to Christians XII, 1900. f. In temptations of sin one should > take comfort in the fact that Christ is God and man XII, 1486. ff. In > the case of committed sins one should not despair, but sigh to God > about the sins XII, 1558. f., ask for forgiveness XI, 1927.; keep to > the word XII, 1570., rise again to it XII, 1955.; comfort oneself with > the word of Christ XII, 1622., with the grace of God in Christ XII, > 1556. f., with Christ's death XII, 487. f. and resurrection XII, > 1586. with these two XII, 2083. ff., with the course XII, 1142. ff., > with Christ being our bridegroom XII, 2026. f., with Christ's prayer > on the cross XII, 1530., with Paul's example XII, 1153. f.. > > 8. other people's s. In the treatment of other people's s. a > spiritual man proves himself XII, 27. f.; one should also, if > something seems evil, turn everything to the best XI, 364.; how men > and women should behave against other people's s. XI, 1239. f.;
2254Fall of man Subject index. Day2255
We are to wear the s. XII, 1847. cover them XI, 1281. f., love does it > XII, 606. ff., this is a virtue of Christians, not of the world XII, > 609.; we are to cover them, but still punish them XII, 610. punish and > conceal XI, 364. f. 1240.; secret s. are not to be revealed, but still > punished XI, 2338. f., how to punish them XI, 1235.; public crimes > must be punished according to the circumstances XI, 2339., they must > also be reported, but otherwise not spoken of XI, 365.; one should not > take revenge, but still punish the crimes XII, 744. ff. One should > punish the S. XII, 554. f. also on Christians XII, 453. ff., punish > out of love for God XII, 185. ff, punish, but do not despise sinners, > but love them XI, 1237. not judge or despise, but give them light XII, > 31. not reflect in sins XII, 29.; these are ugly people who delight in > other s. and ruin XII, 29. f.; the world turns up its nose at the s. > of others XI, 1235. f., likewise the saints of works and monks XI, > 1236; self-conceit in the s. of others is the greatest sin XI, 1240; > we should let our righteousness serve the s. of others XI, 1234, ff, > pray for our neighbor XI, 365, 1237, ff. How the s. of others can be > edifying to us XII, 1773. How to make oneself the beneficiary of > others' s. XII, 1689. ff. - S. Weakness. > > Cf. confession 1, original sin, knowledge 5, falling, flesh, faith II, > 7, saints 1, 1. 2, infirmities, sinners, unbelief. > > II. Spirit. What it is XI, 641; beware of it XI, 641; pray against > it XI, 646.
Fall of man. Eve fell because she did not believe the word XII, 1616; what consequences the Fall had first for Adam and Eve XI, 1954; through the Fall the creature is also changed, the sun no longer shines so brightly, the earth bears thorns and thistles XII, 724. f. - S. blindness, states 3.
Sinners. All men are sinners XII, 1557, all who are born of man and woman XI, 675. f., they lack love for God XI, 1542. f. We remain sinners all our lives XI, 737. f., the saints XI, 896. f., the Christians XII, 623. ff. How one can take comfort in the fact that one is a saint XI, 2345 ff; God is full of grace and mercy toward saints XI, 2371 ff; saints should only not despair XII, 1400 ff, not commit any further sin, so that they doubt whether God will forgive them XII, 1195 ff, believe in Christ XI, 1107 ff. Those who do not want to reform, avoid XII, 28. - S. Unity 2, saints, sin, unclean, tax collectors.
Sin. S. Grace 1, 3.
Susanna. Means: Rose XI, 45.
Sweet dough. Means: righteous new being XII, 479.; S. to be means: to have faith XII, 483.
Symbolum, the apostolic. See Faith 1, 2.
Synecdoche. Figure of speech XI, 37; XII, 103. 993. f.;
Scripture often uses it XII, 994.; examples XI, 37. f. 308.; XII, 103. > 994.; a figure of Christian love XII, 994.
Syria. Had no kings in the apostolic time XII, 1735.
T.
Day. 1. the natural day. The Jews began it with the evening XI, 622; the division of hours among the Jews XII, 1819; means truth and faith XII, 1065.
- the eighth T. S. circumcision.
- days of sweet breads XI, 622.
- youngest T. Of the same no one writes so clearly as Paul XII, > 2056. will come when the last chosen one is born XII, 958. f.; one > cannot know which T. it will be, therefore watch for the signs XI, > 47.; will come like lightning XII, 2055., suddenly and unexpectedly, > despite previous signs XI, 46. f. 1923. f.; XII, 1006. ff.; is near > XI, 47. ff.; XII, 2063. f. Signs of the j. T.'s: much and great, will > not be respected by the world XI, 44. ff.; in temporal, bodily things > it has come to the highest XI, 48. f., likewise in spiritual, > especially with the abominations of the papacy XI, 48. f.; signs on > the sun XI, 50. f., on the moon XI, 52., on the stars XI, 52.; the > anguish of the people on earth XI, 52. f.; XII, 1008. f., it consists > in the. Torment of consciences XI, 53. f., not all, nor always will > they be anxious XI, 52. ff.; XII, 1008. f.; roaring of the sea and the > billows of water XI, 54. ff.; XII, 1008. f.; the pining away of men > XI, 57. f.; the movement of the powers of heaven XI, 58. ff.; XII, > 1009. f.; these are signs, though natural and not new XI, , 60. The > people before j. T.: people will still be alive XII, 2055. f.; not all > will yet be converted XI, 791. ff.; the world will be full of scoffers > and epicurers XII, 2064., people will be safe, smothered in the care > of temporal life XI, 46. f., which certainty the apostles proclaim XI, > 49. f.; the world will be full of false teachers XII, 2064. f., the > abomination will sit in the holy place XI, 1875. ff.; yet there will > still be believers XII, 2063. ff.; some will watch for the signs XI, > 47. The day itself: In the coming Christ will prove his majesty and > divine power XII, 2054. f.; the believers will be moved toward Christ, > the unbelievers will remain down on earth XII, 2059. 2070. f., which > is very comforting to the believers XII, 2059. f.; the living and the > dead will see Christ at the same time, the believers will be moved > toward Christ at the same time XII, 2052. ff. 2062. f. 2095. f., which > is a mystery to reason XII, 2054. 2096.; no one will appear to > another, Adam not to Abraham, we not to Adam XII, 2056.; all creatures > will cry out against the ungodly XII, 723.; where souls will remain > when there will be fire everywhere XI, 69. He will be terrible to the > unbelievers, joyful to the believers XII, 2056. f.; brings vengeance > to the enemies of the gospel XII, 1299.; has lost all terror for the > Christians XII, 121.; is comforting to them XII, 2060. f., a blessed > hope and manifestation of the glory of the great God and Savior XII, > 117. f.; brings us perfect redemption XII, 1298. f.. The natural man > fears and flees him, strives with it Against God's will XII, 115. f.; > fear of j. T., a sin against the Holy Spirit XII, 1014. Spirit XII, > 1014; he who hates the j. Our Father XI, 62.; do not deceive yourself > by saying that you want to desire the Lord's Son if you do not want > it. XI, 1011 ff; he who desires to be free from sins should not fear > that day XI, 62 f; XII, 1011 ff; the wicked should fear it, but do not > XII, 2067; even Christians fear it XII, 2067; how to overcome fear of > J. T. XII, 1011 ff. T. XII, 1013. f.; this fear is to be overcome
2256Dialer Subject register. Will2257
One should use wisely by being driven to ask for grace XI, 66. f., he > needs it unwisely, who only increases it and remains in it XI, 66. The > Christians should not be afraid of the j. XII, 2066. f. 2097, can and > should rejoice at the signs of J. T. XI, 61 ff.; XII, 1011 ff., they > have the consolation that their redemption is near XI, 61 ff.; they > should rejoice, he is their salvation from sins XII, 1011 ff., ask > that he come XII, 1014 ff., cry out and shout XII, 1931 ff., together > with all creatures, sigh and cry out that God will hasten with it XII, > 737 ff. We should keep watch XI, 1923 ff, XI, 67, to stand in constant > readiness XI, 1927; if we prepare ourselves and are absent, we have > met it, if we do not prepare ourselves and are absent, we remain > absent XI, 68, - S. Resurrection, Christ 3. > > 5. Christ's T. Is the Time of the Gospel XI, 573; what it means to > see that day XI, 673. > > 6. good days. Dangerous to Christians and Christianity XII, 1290. > f. 1294. - S. Happiness. > > 7. human T. Human Court, Urtheil XII, 67. f. 1091. f.
Diarist. Who is a T. XI, 319.
Lances. Whether it is a sin XI, 467. ff.
Baptism. 1. the New Testament baptism. Is a work of God XII, 1384; > God baptizes XI, 939; XII, 1241; 1415. Glory: better than the baptism > of the Turks or of the Pope XII, 1137; f.; pay attention to the word > XII, 2094; our baptism as glorious as Christ's baptism, both one > thing XII, 1136 f., what happened in Christ's T. happens also in ours > XII, 1141. f.; is to be a seal of promise XI, 983.; is a sign of grace > XI, 977., emblem and seal of grace and blessedness XI, 938. f.; less > than preaching XII, 829. effects: works more than the Mosaic T. XII, > 636. f.; a bath of regeneration XII, 139. f. 1906. f., gives birth to > God's kingdom XII, 1905. f., makes heirs of God and joint heirs of > Christ XI, 2127. f., citizens in heaven XII, WO., works regeneration, > brings forgiveness XII, 536. f. 1136. ff. 1142. f., which forgiveness > we have without ceasing in T. XII, 1142. ff, makes pure and blessed > XII, 139. f. 961. f., blessed, but not as our work XI, 938. f.; is a > bath of regeneration XII, 140., makes a new creature XII, 140. ff., > sanctifies XII, 1384., makes spiritual priests XII, 316., does not > even sweep out sin XII, 1169. f.; a bath of the Holy Spirit XII, 142. > XII, 142, which it pours out on us abundantly XII, 143, gives the Holy > Spirit, who governs us according to the divine will. Spirit, who > governs us according to divine will XI, 2126. f., makes us joyful in > temptation XII, 1951. f.; it does not help without faith XI, 1488.; > mer axioms of faith and baptism XI, 985. From where the water in > baptism has the power and through whom it is acquired XI, 1186. ff.; > is not a bad water baptism, the Holy Spirit is present XI, 1173. > Spirit is involved XI, 1173. ff; the water has its power from God XII, > 1415., God has ordained it XII, 1906., the baptism is God's ministry > XII, 831. f.; it has its power from the Spirit connected with it XII, > 1905. ff, which is comforting XII, 1906; in the water is the power of > Christ's blood XII, 637. ff, has its power from Christ's death XII, > 761, in it is the power of Christ's death and resurrection XII, 763. > f.; power and benefit of the T. cannot be believed without the Holy > Spirit. Spirit XII, 1139. f. Necessity: the death is not an > unnecessary thing, as the Anabaptists blaspheme XI, 1175. f.; > necessary XII, 1853. f., > > as a confession of faith XI, 938. is a public testimony of the > doctrine and our faith before all the world XI, 983. as a sign and > seal of grace and blessedness XI, 938. f.; the lack of the T. does not > condemn XI, 963. f. 986. 1176.; faith can be there even without T. XI, > 963. f.; one should, even if one already believes, still be baptized > XI, 984. f.; one should be baptized only once XI, 985. f.. Who is to > be baptized: In the papacy one baptized bells and altar stones XI, 45; > great and small shall be baptized XII, 1854, all, even if one does not > know for certain whether they believe XI, 985. ff, Among adults, > whoever desires and professes to believe XI, 494. ff. 610. Infants are > also to be baptized XI, 493. ff. 1175. f.; on which the children's > faith and consolation stand XI, 497.; infant baptism is the most > certain XI, 496. f.; they are not baptized in the faith of the > Christian church XI, 488.XI, 492; whether the faith of the church > comes to their aid XII, 1853; whether they are baptized in the faith > of the future, as the Waldenses teach XI, 489; whether they have their > own faith XI, 1720. f.; have their own faith XI, 489. ff. Meaning: the > T. is signified by the blood and water from Christ's side XII, 638.; > signifies that the old Adam must die XI, 2124.; XII, 761. et seq, > which we are always to remember XI, 2124. and that we are to walk in > newness of life XII, 762. 764. Of heretical baptism XI, 1018.; the T. > of the Waldenses is a strange, unchristian XI, 490. Reverence and > contempt: it is an abuse of the T., if one teaches that children > cannot believe, and yet dews them XI, 489. ff; we are to thank God for > T. XI, 988., If we fall into sin, flee to it XI, 2126., comfort > ourselves of T. XII, 1140. f. Baptismal customs in Luther's time: XI, > 489. 610.; reading of Marc. 10, 13-16. XII, 1853.; baptismal formula > XII, 1141.; Westerhemd XII, 1143. - S. Bohemia, Means of Grace, > Preaching Office 4, Rebirth.
- Johannis T. Image of his office XII, 1066.
T. Christ 3. S. Christ 3.
Tauler. Has recognized and refuted the error of the hypocrites XII, 1827; opinion about the outward similarity of believers and unbelievers XI, 1401. f.; says: God is more eager to give and to help than we are to take etc. XI, 1230.
Temple. The temple at Jerusälem was not God's dwelling place, but God wanted to be found there XI, 2069; why it was called God's sanctuary and dwelling place XI, 452. f.; why it was called holy XI, 1477. f.; built primarily for the sake of prayer XII, 1429. ff.; how it became a murderer's pit XII, 1428. ff. The Christians are God's servants XI, 2419. ff.
Terentius. Several citations XII, 458. 1045. 1101.
Tertullianus. Ueber der Christen Blut XI, 1807. p.
Church Fathers.
Testament. The New Testament should be only living words, not scripture XI, 14. 29. 114. 344. f.; it drives the strong and the weak Christ like no other book XI, 688. The New Testament draws from the Old XI, 566. 676. ff., makes it clear XI, 134. 136. 154. f. 344. f.. Human T.: God wills to make an order of goods half XII, 1524.; confirmed by - death XII, 862.; no one shall break it XII, 862.; the parents' last will shall be kept by the children XII, 862.- S. Apostles 3, Easter, Pentecost, Sabbath, Day 5, Time I.
2258devil Subject register. Death2259
Devil. Meaning of the name XI, 1045. st; dwells in deserts and waters XI, 559. f.. What he is and is able to do: God's aces XI, 696. st; a prince of death XII, 1582. f.; lying spirit XI, 1046. ; cunning, devious, dissembles XI, 507. f.; XII, 1672. ; mischievous and poisonous XII, 1338. f.; is painted in all his colors in Christ's temptations XII, 1280.; did not want our redemption XII, 1866.; seeks to murder men bodily and spiritually XII, 696.; wants to tear hearts away from Christ XI, 1071. f., lead to eternal death XI, 1047.; a terrible, powerful, cunning, bitter enemy of Christians, always near us, seeks to devour us XI, 1046. 1057.; XII, 704. f. 2092. f.; can let sem inner word out and set it in the most violent motion XII, 1672., blind men XII, 1672. f., possess thoughts, heart, body and goods XII, 1562. f.; has full power over the wicked body, soul and goods XII, 1565.; can appear XI, 689. ff.; no one can resist him, for Christ alone XII, 1563. f., only God can overcome it XI, 556. effects: rumbles and reveals itself wherever the word goes XII, 1563. f.; sends false teachers XI, 516.; catches people not only in evil but also in good works XII, 1726. f.; deceives people in deceased people's names XI, 689. f.; frightens Christians XI, 1047.; turns the heart away from the Word XI, 516.; gives his false comfort XI, 1046. f. Behavior: one should not be sure and despise him XII, 1564. f.; Christians should fight against him with word of God and prayer XII, 595. f. 601. f.; the Holy. XI, 1044. f.; take comfort in the fact that Christ is his enemy XII, 1876. f.; how to worship him XII, 1295. - See temptations, Christ 4. 16, angels 3. 4, faith II, 7. 14, church 3, kingdom IV. V, watch.
Exorcisms. The acts that Christ performed were God's work XI, 553. ff.
Doctrines of the Devil. Found in Pabstthum XII, 1539.
Theodosius, Emperor. Protected the church against the Arians XII, 1296; in anger had many killed in Thessalonica XII, 920, as he tried to prevent similar injustice XII, 920.
Thessalonians. Their church one of the finest and best XII, 984.; before others faithful in doctrine, perhaps before others frail in life XII, 447. f.
Animals. Allegory of pure and impure T. XI, 314.
Thomas. 1. the apostle. A good, simple, single-minded man XI, 855; probably the boldest and most courageous of the apostles XI, 770; at first firm and stiff-necked in unbelief XI, 771. 775. f., but experiences the power of Christ's resurrection XI, 775. ff; judgment on the legend of him XI, 1962. - S. Apostles 3, Didymus.
- T. Aquinas. Whether he was holy XI, 436. 457.; XII, 282,; he was > painted with a dove in his ear XI, 2377.; distinguishes between dulia, > hyperdu- lia, etc., XI, 2377. XI, 2377. opinions of: the authenticity > of nature XI, 436. 457.; of perfection and the state of perfection > XII, 282.
Foolish. This is what Scripture calls the one who does not obey the word of God XI, 1925.
Death. 1. the natural T. Philosophy does not recognize the cause of the T. XI, 1664. f., is sin XI, 1664. ff.; the sin of the T.'s sting XI, 1983. f.; how one feels when one looks the T. in the face XII, 1363. f. Christ has declared the T. for
overcame us XI, 1983. ff; all men's T. is like a sleep before him XI, 1864.; Christ's T. was a right T., has made ours a sleep XII, 2075. st; is no longer a punishment for Christians, but a remedy for sin XII, 1365. f.; they still die for the sake of the flesh XII, 768. f.. Part of a blessed death is to die to Christ XI, 2171 ff. and to die in Christ XII, 2040, 2051 ff. The world does not know the consolation against death XI, 1666. f.; what consolation a Christian has against it XII, 906. f. 960. f.; consolation is found only in Christ XI, 1839., he is our Jmmer-Father XI, 2007. st, his knowledge makes death sweet. XII, 1813, the death is swallowed up when one needs his passion in faith XII, 1364. f.; "Against the horror of death one is comforted with John 11, 25. XII, 1952" with Christ's resurrection XI, 979. f., Against the T. with Christ's T. and resurrection XI, 771. ff., with the fact that Christ's T. was a right T. and made our T.- a sleep XII, 2075. ff., with Christ's and our own resurrection XII, 2077. f. 2084. 2087. ff. 2097. f., as the ancient fathers did XII, 2088. f.; in T. one comforts oneself with God's omnipotence XI, 1652., with Christ XI, 1674. f., Against mourning and trembling in T. with Christ's mourning and trembling XII, 1362. f. 1366. f. The T. of believers: they are the T.'s master XI, 292.; is no T. for them XI, 2077.; a painted T. XII, 767.; a sugar death XII, 768. f.; a sleep XI, 23. 572. 1861. f. 1865. ff; XII, 768. f. 1926. 2036. st 2048. 2075. st; a sleep and door to eternal life XI, 1143. through Christ XII, 190. f., XI, 1861. f.; a planting to life XII, 764.; the bodily death is something easy against the confession of Christ XII, 2079. f.; God values the death of his saints XII, 2088. ff. Behavior: one should willingly suffer death in honor of God and in service to one's neighbor XI, 527 ff.; what to say to those who say they do not want to die gladly, so that they may still practice good XII, 1782 ff.; by willingly suffering death, one does not obtain forgiveness XI, 527 ff. st; the natural man flees from T. XII, 1365. f.; some even say too boldly that they are ready to die XII, 1813.; through Christ we can die willingly XII, 1366.; Christians look at T. differently from the world XII, 2088. f.; believers are not afraid of it, as unbelievers are XI, 571.They do not fear it, since it is only a sleep XI, 1866; for the sake of the flesh they still fear it XII, 769 ff; different behavior of the born-again and the not born-again in the T. XI, 1155 ff; the T. still challenges the Christians XII, 624; it causes them mourning and trembling XII, 1362.This is salutary for us, when the T. wants to frighten us XII, 1901; if we feel death, this should drive us to believe that we are redeemed from the T. XI, 629; how faith shows itself in the T. XI, 1370; how a Christian should speak in the T. XII, 854; one overcomes the T. through faith in the word of life XI, 572.
- the spiritual T. Man is spiritually dead by nature until he believes XI, 1654. 1656. st; some recognize their spiritual T., some do not XI, 1654. f.; the law reveals it XI, 1655.; Christians are exempt from it XII, 767.
- the eternal T. We cannot save ourselves from this XI, 1667. but God alone XI, 1668.
2260Fear of death Subject register. Turks2261
4 T. and life. The T. comes from sin, the L. from righteousness XI, > 1664. ff. 1668. f.; no human wisdom and power can drive out the T., > give L. XI, 1666. ff. 1669. f., Christ alone could do that XI, 1668.; > in the world one sees nothing but T., Christ alone brings L. XI, 1671. > ff.; freedom from T. and the L. without our own will: T. and the L. we > attain without our doing XI, 1668.
- Christ's T. S. Christ 3.
Cf. Christians 1, Christ 4, faith II, 7, tasting, dying, sin 4, son, > condition.
Fear of death. S. Death 1.
Deathly distresses. In this, one consoles oneself with the example of a woman in childbirth XII, 1398. f.
Death penalty. Is not murder XII, 1988. f. 2002. f.
Deaths. When one dies, one only realizes how much one has had in him XII, 2037. 2040. 2048.; the mourning for them should not be suppressed, as the pagans and the red spirits wanted XII, 2073. f.; insensitivity at their death is not Christian, or hypocrisy XII, 2073. f.; mourning them is just and right, is praised everywhere in Scripture XII, 2032. ff. 2044. ff. 2074. f.; Christians should mourn them. f.; to mourn them is just and right, is praised everywhere in Scripture XII, 2032. ff. 2044. ff. 2074. f.; but Christians are not to mourn like the heathen XII, 2036. ff. 2047. ff. 2052. 2060. f. 2075. 2086. ff.; do not look at their death with bodily eyes only XII, 2082.; let faith prevail in mourning XII, 2091. f.; take comfort in Christ's death, which overcame death XII, 2075. ff.; the death of the faithfully departed is but a sleep XII, 2036. f. 2048., think of it XII, 2060. f.; take comfort in Christ's resurrection, who will one day carry the deceased with him XII, 2077. 2082. 2091. f. 2097. f.; they will one day rise incorruptible and be carried with Christ XII, 2048. ff. 2057. ff., think of this consolation XII, 2052. ff. 2060. ff., only faith can grasp it XII, 2051.; think of where they have gone XII, 2052. - S. Questions, Intercession 2, state.
Burial of the dead. For the sake of the resurrection, corpses should not be thrown away, like those of dogs XII, 1533; at the funeral, one preaches God's word for God's glory, the people's betterment XII, 2072. f.; honest burial was highly valued by the Jews XII, 2044; in the papacy, one abused the burial of the dead XII, 2042. 2072.
Death thrower. Is he who does not help his neighbor in distress XI, 1351; is not kind to his enemy XI, 1352; whom the Jews considered to be XI, 1346. f.
Sloth. Christians should avoid them, not start soon this, soon that XII, 344.; spiritual T. is the most dangerous plague for spiritual souls XII, 1824. f..
Sadness. General: There are many kinds of sadness XI, 855; the devil wants to corrupt us through it XII, 1954; God does not delight in sadness XI, 1048; where Christ is, there is no sadness XI, 830; let it be driven away by the word and faith XII, 1955. Spiritual sadness: This is sadness above all sadness, so that the heart loses Christ XI, 855 f.; few are so highly tempted XI, 855 f.; spiritual T. is necessary if one is to understand Christ's death and resurrection XI, 859; everyone must experience something of it XI, 863 ff; how one is to be comforted in it XI, 859 f.; joy follows XI, 863. Difference in the T. of Christians and un-Christians XI, 862 f. - p. Joy 5.
Marriages. Blessing and prayer in Luther's time XII,
2031; in the Pabstthum they held a bridal mass XII. 2018. f. - S. > Hochzert.
Driven. What it means: driven by the spirit of God, and: driven by the devil XII, 790.
Trikunns. Commander over 3000 XII, 1181.
Feast of Trinity. S. Feasts.
Drinking. S. Food.
Consolation. True T. a gift of God XII, 35. 1080. f., the Scripture alone gives it XII, 33. f., is Christ XI, 729.; the T. of the world is impermanent, that of the Holy Spirit constant XII, 2071. - S. Spirit 1.
Comforter. Who is a T. XI 1044. f. - S. Spirit 1.
Tribulation. We have the promise that we shall be comforted in tribulation XI, 2396. f.; the tribulation of the Christians is temporal, of the wicked eternal XII, 1892. ff.
Deceptions. S. Lies.
Drunkards. Never chaste XII, 1071.; no Christians, do not enter the kingdom of heaven XII, 600.; one should not leave them at communion, nor at baptism XII, 601.
Drunkenness. 1. physical drunkenness is especially bad for a woman XII, 598; a man should be much more ashamed of drunkenness XII, 598; harms the body XII, 597; f.; leads to poverty XII, 599; makes one nefarious, sure, wild, disorderly XI, 935; unskilled for the fight with the devil XII, 697.Individual cases of intemperance are judged XII, 599; thanksgiving to God should keep Christians away from it, shame should deter XII, 597. f.; parents and authorities should defend against intemperance with severe punishments, preachers should preach against it XII, 601.p. Intemperance.
- t. of the soul. Is security XII, 697. f.; makes one unskilled for > the fight with the devil XII, 697. ff.; how one gets into it XII, 698. > ff. - S. Srcherheit.
Virtues. The love of virtue may be pagan or Christian XII, 26.; all T. practiced without grace are sin XI, 255.; XII, 134. and do more harm than sin XII, 1782.; T. and the opposing vices are found side by side in the Christian XII, 1704. ff. - S. mercy, kindness, hospitality, frugality, faith II, 9, goodness, hope, love.
Turks. 1. the Turks. Religion: boast of being God's people XII, 703; their religion has great appearance XII, 703; forbid strong drinks XII, 597; have a kind of baptism XII, 1137; teach a resurrection XII, 569; what they teach of heaven XII, 569; hold Christ to be a great prophet XI, 861.-; un-Christians, but better than clergymen and monks XI, 71; do not have the right, therefore basically no God XII, 1204. f.; deny the Trinity XII, 1287. 1483. f. 1609. and Christ's divinity XII, 1483. f. 1609.; are enemies of the Christian name, but not of the cross of Christ XII, 1637. life: Allness sober and valiant XII, 597.; among themselves more merciful than the Christians XI, 1888.; the T. is with all his austere life of the devil XII, 955., proud and hopeful XII, 685., thinks he must be the master of the world XII, 1976. - S. Pabst 3, Prophecies 2.
- T. and Christians. The T. want to put the C. under their feet XII, > 1976, exterminate XI, 861; many C. fell away to the T. XII, 703; the > C. who live under the T. are guilty to serve them with body and goods > XII, 955. The T. was a punishment over Germany because of disrespect > of the word XI, 1899.
2262Overdruß Subject register. Father2263
U.
Overindulgence. God punishes excess of the word XII, 1188. f. - S. Contempt 1.
Abundance. Christians must not expect abundance, but should also not die of hunger XII, 1878. ff. - S. Lack 2, Wealth.
Translation. Luther's translation of Rom. 12, 19, XII, 388; of 1 Cor. 10, 4, XII, 405. f.
Overcome. Overcoming the world: what that is XII, 529. ff; happens through faith, not through natural powers XII, 531. ff; is a sign of rebirth XII, 531.
Unmercifulness. Is not the fault of the gospel XI, 1970; how Christ will punish them on the last day XI, 1890. ff.
Inconsistency. Christ punishes them XI, 90.
Unchristian. Dogs are more pious than they XII, 1940.
Ingratitude. The world is ungrateful XII, 944; ingratitude should be punished XII, 944. f. U. against God: U. most shameful when practiced against God XII, 939. ff.; is very common in all estates XII, 939. ff. 942. f.; Christians should beware of it XII, 942. ff.; God punishes it XII, 830. f. 941. ff. U. against men: the most abominable and shameful vice XII, 938. f. 941.; God and men cannot stand them XII, 941.; even the U. against men is the highest enemy to God XII, 939. 941. f.; cursed to the highest degree by the heroes, held to be the mother of all vices XII, 938.Punished by death by the Nabathaeans XII, 938; woe XII, 552. f.; one must expect U. for good deeds XII, 1917; Christians should not let U. keep them from doing good XII, 943. ff. - S. good deeds.
Disunity. Comes from the devil XII, 741; reigns in the world XII, 738; arises among Christians through false doctrine and consciences that have been tricked into error XII, 20 ff. and through weaknesses in life XII, 25 ff; causes great harm in the church XII, 740.
Discord. Is where God is not honored XI, 140.; arises easily between siblings etc. XII, 1992. 2006. f.
Unbelief. Sees only what he feels XI, 499. ff; a despondent, stupid, and frightened thing XI, 498. ff; sin XI, 866. the right principal sin XI, 890. f. 893.; there is no sin on earth but the U. XI, 1403.; the eminent sin for which man is condemned XI, 868. st 878. f. 954.; this is the greatest sin, in the U. God's truth and grace punish and cast away XI, 643. st; reason does not recognize it XII, 1406.; blasphemy XI, 733. ff; an abomination before God XI, 1872. st; where U. is, there remains foolishness and unrighteousness before God XI, 1686.; from U. other sins follow XI, 893. f.; is cause of all sins and vices XI, 1371. st; XII, 1616. st; is sin, makes everything sin XII, 1404.; always manifests itself in gross sins XI, 1195. ff.; makes earthly-minded XI, 1196. f., XI, 1197. ff; condemns in spite of all works XI, 981. st; no U. more dangerous than the one adorned with half faith XII, 1625.; Why the Herl. Spirit punishes the U. XII, 1405. st; how God punishes it if one does not want to believe that Christ is our brother XI, 645.; in U. we are all deeply stuck XI, 1386.ff.; we are to become enemies to him and resist XI, 1387.; he does not want to be overcome XI, 2068. - S. Glaube II, 15.
Unbelievers. Blaspheme God XII, 1699; cover their unkindness by hypocritical works XI, 1199; are damned XI, 1111. - S. Believers 3, World II, 2.
Misfortune. A punishment if one does not want to give XII, 1915; Christians look at it differently than the world XII, 2088. f.; God can and wants to save us XI, 1663; by this God wants to teach us that he is a helpful God XI, 1650. ff. 1663; salutary, drives to prayer XII, 1753. f.; one seeks help in it everywhere else, only not with God XI, 1658.Do not despair as the flesh desires XI, 1662; XII, 1754, 1928; how to comfort oneself in it and suffer it gladly XI, 2091; take comfort in Christ's return XII, 2097; do not murmur and wait for God's help XI, 1661; we should provide ourselves with God's help XI, 1650, ff, 1658, ff - p. happiness.
Unholy, Unholy. S. Holy, Saint III.
Union. One should not want to mediate between right and wrong doctrine XII, 481. 973. f., who want this, they lack spiritual understanding XII, 973., but they think themselves wise XII, 1258. - S. Doctrine 6.
Unchastity. It must be reckoned by the heat and the tickle XI, 522; the pagans considered it no sin XII, 458; God punishes it more on Christians than on pagans XII, 448; Christians should avoid it XII, 448, 519; it is not proper for saints XII, 454; in the case of unchaste lust, consider Christ's suffering XI, 580.
Intemperance. In what it consists XII, 603; leads to poverty XII, 603. - S. drunkenness 1, gluttony.
Minor. Whom the Scripture so calls XI, 2179. f.
Injustice. Do not multiply wrong with wrong XI, 1356. 1358. do not avenge yourself, but bring it home to the one who judges rightly XII, 557. f. 747. f.; suffer it XI, 1824. ff.; XII, 747. st, but do not approve of it XII, 556. st, but punish it confidently XI, 946.; XII, 610. st, although one should not be angry XI, 1358. f.; one should bear it patiently XII, 748. 750. ff. 942. which only the believer can do XII, 750. ff. 757. ff.; it is bad for a Christian to complain and cry about it much XII, 718.; one may seek the help of the authorities against it XII, 747. f.- S. cross, vindictiveness.
Impure. Have denied unbelief XII, 456. f. Impurity. All carnal pleasures other than marriage.
XII, 452. f.
Unsauverkeit. The impure nature of the world XII, 590.; Christians should beware of it XII, 590.
Innocent. One can be innocent before the world, but not before God XII 1093. f.
Unforgiven. Have no forgiveness, their faith is not righteous XI, 585.; their service is not pleasing to God XI, 1341.- S. forgiveness 3.
Fornication. U. means: evil thoughts, lewd behavior etc. XII, 1071; nothing is more obstructive to the virtues than U. XII, 1828.
Judging. God judges differently than we humans XII, 1306. ff. - S. Courts.
V.
Variants. In: Rom. 12, 11. XII, 344. f.; Eph. 5, 9. XII, 461.
Father. God is our right V. XII, 878. 1381. ff., that is difficult to believe XII, 1382. ff., that takes away all fear XII, 1382. ff. God the Father is distinguished from the other persons by the name "Father" XII, 654.; loves us, therefore Christ according to
2264Fathers Subject index. Forgiveness2265
of the V.'s pleasure suffers XI, 1083. ff. V. is called his old > master XII, 878.-S. Christus 8, Kommen.
Fathers, patriarchs. All that we read of them strengthens our faith XI, 271; were spiritual children of Phanuel, believing XI, 264; recognized and confessed Christ XI, 279; desired Christ and the world's salvation XI, 274; adhered to the Scriptures XI, 272; how and where they held their worship XII, 1966; how they were comforted by Christ's resurrection against death XII, 2088. ff, how of God's taking more care of the dead saints than of the living XII, 2088. ff; came to faith by God's mercy XI, 264.; righteous, not by the law, but by the promise XII, 859. ff. 864. f.; righteous before God by faith, before men by works XI, 266. - S. Believers 2.
Our Father. It is highly filled with the cross XII, 1754; God gives us an example of the V. U. in the cross XII, 1754; a mirror of our misery XII, 1758 ff, so, the first petition XII, 1759. f. and the second petition XII, 1761. The entrance: it begins with praise of God XII, 1106., "Our Father" XI, 639. ff.; XII, 1755.; the first petition explained XII, 1755. ff. 1759. f., the second XII, 735. 1760. f., the fourth allegorically interpreted XII, 1126., the fifth declared XI, 1283. f. Few can pray it rightly XI, 65. 642. f.; XII, 1013. ; those who fear the last day cannot pray it XI, 62. ; he who speaks it in anger, envy, hatred, condemns his prayer XII, 604. ; the first petition many do not pray from the heart XII, 1812.How one should consider every word when praying XII, 1755; with what thoughts one should pray the first petition in particular XII, 1759. f.; one should begin to learn to pray it correctly XI, 639. 642. f., one learns to pray it daily XI, 649.
Despiser. S. Contempt.
Despised. God stands on the V. who like to be despised XI, 125. f. - S. Contempt 3.
Contempt. 1. v. of the word and preaching: is the greatest sin XI, 1407. 1424. f.; entails many sins XII, 2178. f.; God is angry with it and punishes it XI, 1471. ff. ff. 1479. ff. 1758. 1799. f.; XII, 906. 931. ff. 1540. f. 1922. f. in many ways XI, 1224. f.; XII, 1645., with corporal and spiritual punishments XI, 2250. f., with theurung XI, 1376. f., with blindness, error, false doctrine XI, 852. f. 1377. 1406. ff. 1424. f.; XII, 1403. f.; how the Jews were punished with blindness and error XII, 299. ff.; Christ preaches against it with sorrow and with love and mercy XI, 1468. f.; God rejects the despisers XI, 1231. f. - S. Ueberdruß.
- v. Christ. S. Christ 6, Gospel 4.
- lowliness. How we should comfort ourselves when we are despised > XI, 2020; XII, 1928. f.; when we are completely despised before people > and ourselves, we become great before God XII, 1928. f. - S. > Lowliness.
Condemn. We should not v., that is, avenge ourselves XII, 1913. f.; he who condemns others lacks faith XII, 1914.
Damnation. S. Hell, Bliss 2.
Damned. Will be born elsewhere at the last day XII, 140; blaspheme God XII, 1698. f.; will vainly try to escape damnation XII, 1686. f., in which their punishment will also be primarily
XII, 1687; would be blessed if they could say yes to God's judgment > XI, 550.
Merit. He who builds on his own or other people's virtues tramples Christ's suffering and death underfoot XII, 548. He who insists on his own virtues robs God of glory XI, 2285. and blasphemes Him XI, 2292. The saints have no superfluous v. XII, 548. f.; their v. cannot help us XI, 1926.; what is taught of it in the papacy XII, 547. f.; the pope should have the power to distribute the v. of the saints XII, 1293. - See Grace I, 6, Dying, Works II, 2.
Curse. To curse Jesus: how this is done XII, 821. ff.; the Rotten thuns XII, 823.
Persecutors. It is no mere advice that they should be blessed XII, 349.; V. of the gospel God will punish XI, 1891. f.
Persecutions. Three kinds of V. have affected the church XII, 1825. f.; in the first V. many have fallen away, but also many have remained steadfast XII, 1281. 1283. V. cannot be absent from Christians XII, 542. ff.; V. for the sake of the word a good sign . XII, 1127. a golden suffering against other XI, 993. f.; V. of Christians are V. of God XII, 871. ff.; come from the devil XII, 2092. f.; benefit the church XI, 1807. f.; XII, 871. ff. 1126. f., in V. heretics can do nothing special XII, 1283. f.; V. for the sake of faith salutary XII, 305. 755. f., exercise faith XII, 1283. f., work comfort in us XII, 1721. f.; make many Christians weary XII, 1824. f.; keep many from accepting the gospel XII, 582. f.; we should not be alarmed at this XII, 756. f., not to be angry XII, 582; not to let it keep us from confessing XII, 543. f., how to take refuge in Christ in this XII, 1263; how to comfort ourselves in V. for the sake of the word XI, 504. f. 1610, so that Christ is the Lord of life XII, 2093, and the persecutors do not know God XI, 999.; how to be provoked to patience XII, 583. ff. 755. f.; it is better to spend an hour in temporal fire than to burn forever XII, 1125.; we shall be well rewarded in heaven XI, 2399.; Christians boast and rejoice in it XI, 2038.- S. Constantinus, Cross.
Forgiveness. 1. divine v. The doctrine of it is our main doctrine and the right Christian doctrine XI, 1242; a high article to be acted upon in Christianity without ceasing XI, 1724; one does not learn from it XI, 1733; we think we will soon have learned V. XI, 1242. What V. is in Christ's name XI, 693 f.; is grace that makes us children XII, 566; absolute grace shown to the unworthy XII, 1921; what V. is in the devil's name XI, 695. in the devil's name is XI, 695. v. of sins has no aim nor measure XI, 1932. f.; XII, 1495. f.; he who sets a measure to it profanes God's mercy XI, 1933.; God does not forgive as men do, remembers sins no more XI, 1716.; whether sins once forgiven come again if one sins XII, 1497. or does not believe XI, 1801. 1933.; V. is something great XI, 1716. greater than all earthly treasures XI, 766. f. Is for all men XI, 718., even the saints need V. daily XI, 719. How to obtain V.: Christ will gladly forgive, if only we keep the word XII, 1602.; we get V. for free, but it has cost much XI, 2294. f.; XII, 263.; it cancels out all merit and gee-
2266Retribution Subject index. Reason2267
We cannot earn it XI, 716. ff. 868. f.; if it came from merit, we > could not be sure of it XI, 717. f.; we attain it by grace XI, 717. > f., by grace, not by works and merit XI, 1794. ff.; XII, 566. f. 1918. > f., by grace, not by our repentance XII, 1747.; we obtain V. in Christ > XI, 1734. f., not by works XII, 1320. 1914. or by forgiving our > neighbor XI, 1286. ff., but by faith in Christ XI, 869. f.; XII, 261. > ff.; we obtain V. by faith, not by works XI, 892. f.; XII, 493. f. > 499. 1157. ff., that is the summa of all Scripture XII, 494. so the > church believed A. and N. T.'s XII, 494. f.; V. by mere grace reason > cannot comprehend XI, 1162. f., is difficult to believe XI, 1730. ff.; > XII, 1921. how to take comfort in V. XI, 1730. ff. What was taught in > the papacy about the V. XI, 695, by which one sought to attain it XII, > 1139. How one should preach about the V. XII, 1921; wherein the > preaching of it consists XI, 716.The sermon must be preached in > Christ's name, XI, 716; it must always be preached, XI, 719 ff; it > must be believed, however unworthy XI, 718 f. - See absolution, > repentance 3, righteousness 3, 4, faith II, 7, justification, Key > power. > > 2. v. and sanctification. Forgiveness of sin and taking away or > sweeping out sin are two different things XII, 1239. f. 1244. f. > 1494.; V. does not give a right to continue in sins and omit good > works XII, 559. ff. 566. f. 758. ff. 774. ff. 778. ff. 785. f. 1245. > ff.; H. is to follow V. XII, 1245. ff, sin is forgiven so that it is > no longer master XII, 1248.; H. follows V. XI, 693. f.; XII, 1495.; > how some abuse V., others abuse H. XII, 1495. - S. Gospel 2, > Righteousness 6, Justification 2, Works II 2. > > 3. fraternal V. One should forgive one's neighbor XII, 1497. ff., > one's fellow Christians XI, 1788. ff.; we should forgive as God has > forgiven us XI, 1797. f., in this following God and Christ XI, 1935., > one should forgive one's brother as often as he sins XI, 1933., all, > however often XI, 1283., infinitely, as God has infinitely forgiven us > XII, 1914. f., even if the offending party does not repent XI, 1340. > ff. 1353., from the heart XI, 1935.; XII, 1498. f.; the offending > party should seek V. XI, 1340. ff. 1353. We should forgive because God > has forgiven us XII, 1496. ff.; it is blasphemous to say, I cannot and > will not forgive XI, 1934.; he who will not forgive steals God's > honor XII, 1498., forfeits his V. XI, 1798. f., XI, 1934, is cast out > of God's kingdom XII, 1499. One cannot by nature forgive and seek > forgiveness XI, 1340, f.; through faith one gains strength to do so > XI, 1343, f.. The doctrine of V. does not abolish the worldly sword > XI, 1343. fs. The brotherly V. was lacking in Luther's time XI, > 1797. - S. Unforgiving.
Repay. One does not repay evil with evil XII, 356.- S. Vindictiveness.
Promises. The verses of the law are not meant to provoke us to a desire for reward, but to the fulfillment of the law XI, 2391; we are to build on them, God fulfills them XI, 37.
Clarification. Nature of the transfigured body XII, 1898. 2059. 2070. 2095. f. - S. Transformation.
Slander. Forbidden XI, 1364.; a shameful
Vice XII, 752nd, widespread XI, 2339th; reigns chiefly in the clergy > XI, 364th - S. honor.
Slanderers. They are called diabolos XI, 367; how they give themselves XI, 364. ff; how they punish their neighbor XI, 366.
Betrothals. Secret vows are not binding, the father may dissolve them, even after the birth of a child XI, 359; he lets himself be guided by love XI, 359. The pope declares them binding XI, 359; declares the fiancée, whom the father gives to another, an adulteress, who must nevertheless remain with the second XI, 359. f. - S. Marriage 9.
Lost ones. Those who are spiritually V. XI, 786; do not despair of them XI, 786.
Admonition. It is to irritate and stop at what everyone already knows well XII, 1. 337. 1729; it is necessary XII, 10. ff. 194. 964. 974. 1632. 1639. ff.; what cause must be cited XII, 194.
Presumption. The presumptuous do not stand in, but on the temple XI, 540; to this the devil tempts XI, 540. ff. Both V. and despair God does not want XI, 515; in abundance do not be wasteful, in lack do not be despondent XI, 563. - S. security.
Reason. Is the devil's bride XII, 700, 1170, the highest whore XII, 1170 ff; whether the natural light is a piece of the true light and the beginning, where it recognizes and honors the one from whom it is kindled XI, 171. is the tinder and seed, so that it can be restored through grace XII, 1686. The V. is dark XII, 293. 299. ff. in spiritual things XI, 2054. f., in eternal, divine things, not otherwise XII, 295. f.; is eclipse XI, 1976. not a middle light, as the scholastics want XII, 294. f. Is quite blind XI, 1152. f. in spiritual things XII, 296. knows nothing therein XI, 833.; is foolish in God's works XII, 1880.; in temporal things has discernment XII, 299.; does not know God rightly XII, 1192. f., does not know who and what God is XI, 199. f.; XII, 1210. nor how he is disposed against men XII, 1210. f.; does not understand God's law XI, 1564. f., considers God's will to be the devil's will XII, 323. f.; does not know what is good or evil XI, 205.; XII, 780. not what truly good works are XII, 893. f. and what is delicious in the sight of God XI, 1200. ff, always takes evil for good XI, 172. f.; does not know what it means to be pious and serve God XI, 173.; does not know why men do evil and how to remedy it XII, 777.; does not recognize sinful corruption and the necessity of salvation XII, 842. f.; does not know God's counsel and will for our salvation XII, 633. ff.; does not rightly know Christ XI, 2297. ff. 2309. ff.; does not comprehend Christ's incarnation XI, 199.; knows nothing of grace and forgiveness XI, 869. f.; understands nothing of the new birth XI, 2222. ff.; does not understand the language of Scripture XII, 526., does not comprehend the light of grace XI, 178. f. 181. f. 183. f. She cannot know God XII, 1850. f., XI, 2211. f.; cannot find Christ, the truth, XI, 332. f.; can only push against Christ XII, 1929.; cannot recognize nature XI, 301.; cannot even comprehend many natural things XII, 645. 652. Is useless in God's affairs XI, 2050.; goes the high way XI, 347.
2268Missing Subject register. Firecrackers2269
Things XI, 172; blind and wrong in her judgment XI, 1951. f.; in > worldly things she can judge, not in spiritual XI, 871. ff. 966; human > wisdom and reason run shamefully when she wants to be most clever XI, > 1802. The V. is God's greatest enemy XI, 200; the natural light and > V. is hostile to the light of grace XI, 191. 195. 334.; XII, 294. ff, > contends against it XI, 173; the V. is a great red murderess, > stiff-necked and persecuting the truth XI, 204. ff., also wants to be > something and bring the pious Christ to nothing XII, 1470.; the > natural light does not want to suffer a master XI, 174., the V. always > wants to master God's word XI, 1169. f.. Their work is but monkey > play XI, 298.; causes more misfortune than gross sins XII, 1170. ff.; > is the source of gross and subtle idolatry XII, 1171. f. and heresy > XII, 1173. f.; teaches that one should avoid evil, do good XII, 776. > f. 780.; leads in spiritual things into error XI, 2177. f.; gives no > certainty in spiritual things XII, 640. f.; leads to idolatry XII, > 296. f. 640. f.; rejects faith, falls on works XII, 298.; ascribes > justification to good works XII, 206. ff.; what way it shows to please > God, to be blessed XII, 296.; does not trust God, despairs in distress > XI, 1385. ff.; can so adorn itself that its deceit is recognized only > by faith XII, 702. ff. God is hostile to the presumption of reason, > which wants to be a light in spiritual things XII, 1764. The V. is to > be humbled XI, 284. f.; it applies well in earthly, bodily things, but > not in spiritual and heavenly XII, 701. f. 703. f.; one is to beware > of its seduction XII, 1170.; one resists the V. by remaining with > child faith XII, 1172. ff. The papists teach that natural light is a > beautiful light table XI, 436; that one can find the truth through > natural light and pagan art XI, 315 - see Faith II, 16, Article of > Faith, Man 2, Understanding, Will II, 2.
Traitors. How they act XI, 370. f. V. Christ's hypocrites XI, 231. f., who lead the doctrine of men XI, 384. f.
Waste. Forbidden XI, 1391. ff; leads to other vices XI, 1392.
Verse. The doctrine of it is very strong wine XII, 1849; do not start from it, but from Christ XII, 1849. Is not uncertain XI, 383; God hides and reveals whom he wills and has considered from eternity XI, 525; after this God will not have asked and searched XII, 636. outside Scripture XII, 641. ff.Christians must not and should not agonize over whether they are provided for XI, 824; how the saints have certainly comforted themselves XII, 636; where a man is certain of his V. XII, 1546; hope, a certain sign of the V. XII, 1549.
Reconciliation. S. Forgiveness 3.
Mind. The mind of the natural man is darkened XII, 1693. f.; to enlighten it, the wisdom of the Father became flesh XII, 1694. f. Difference between V. and reason according to Scripture XII, 1675. f. Spiritual understanding necessary if one wants to dispute with the papists XII, 972. f.; the spiritual V. is lacking for those who want to establish church peace between Lutherans and Romans XII, 973. f. - S. Mensch 2, Vernunft, Weisheit.
The obdurate. Do not burden themselves to say XI, 553. f.; become the more foolish the more they are taught and provoked XI, 566. ff.; how and why they should be answered after all Xl, 553. f.; such were Pharaoh XI, 771. f., the Jews in Christ's time and many at the time of the Reformation XI 772. - S. blasphemers.
Trying. To tempt God is an infirmity of faith XI, 340; to deal with God without his word XI, 340; to believe where one has no word of God XI, 540; 2115; not to believe the word XI, 2115; XII, 804; how to tempt God on the right and on the left XI, 2115; happens apart from and in adversity, before and after one has God's word XI, 338; one should not tempt God XI, 2114; ff, one does not do it by despising the means XI, 337.; a grave sin XII, 804.; the Jews did it in the wilderness. XII, 805. f. What it means to tempt Christ XII, 806. f. - S. celibacy.
Temptation. In V. to sin Satan makes sin small XI, 698.; keme V. is double V., some V. is no V. XII, 1814. f.; serves to reveal our weakness XII, 1273., to comfort XII, 1285., to strengthen our faith and neighbor's benefit XII, 1272., to God's glory XII, 1272. f.; in all kinds of V. flee to Christ XII, 1273. f., Consider Christ's suffering XI, 583^ Take comfort in the fact that Christ overcame the tempter XII, 1270. ff, Christ's suffering sweetens the Christians' suffering XII, 1274; how to overcome the suffering from unchastity, which is difficult XII, 1273, from anger XII, 1273. f., from avarice XII, 1274. - S. temptations, security, unchastity.
Trust. 1. v. on God calms the heart, obtains help, lack of it harms XI, 1387. f.; necessary to Christians in this life XII, 687.; lack of it XII, 691.; in this the world is particularly culpable XII, 691.; an art of Christians XII, 692. - S. mistrust, worry.
- v. on people. Trust no one, all find liars XI, 1809. ff; how far > one may dream in intercourse with them XI, 1810. f.; from the V. on M. > has arisen holy service and monasticism XI, 1811. f. - S. > self-confidence.
Transformation. In what the V. of the living at the last day will consist XII, 2062. f.; how it will happen XII, 2055.f.- S. Resurrection 2, Day 4, Transfiguration.
Rejected. Who V. are XI, 785. f.; how to treat them XI, 785. f.
Despondent. Who are V. XI, 680; to them is the promise of grace and forgiveness XI, 1057; how to comfort XI, 655 ff; to be comforted that they are God's dwelling XI, 1058 f, that God knows the hidden things of their hearts better than they themselves XI, 657 f, that Christ wants to help them XI, 656 f.-S. Evening meal I, 4. 7, frightened, conscience 3.
Despair. A grave sin XII, 1400; how Satan drives to it XI, 699. f.; for despair there is no help XI, 839. - Presumption.
Vigilantius. Ueber Heiligen-Reliquien XI, 2376.
Vigils. S. Mass 2.
Vincentius. On the burning coals XII, 1243.
People. One has the name and appearance of the V.'s God, the other is it XI, 1608. f.; Herodis V., the work saints XII, 1120.
Gluttony. Makes wild and naughty XII, 109.; leads to security and contempt of God XII, 596. - S. intemperance.
2270Foreskin Subject register. Divination2271
Foreskin. Means the Gentiles XII, 47.
Prudence. All Virtues Wagoner XII, 370. - S. Suspicion 2.
Vulgate. Inaccurate in the translation of mysterion XII, 1089, XII, 1459.
W.
Guard. W. and fighting against the devil is necessary XI, 561; XII, 601. f. 811, it is easily done for faith and pure doctrine XI, 1773. ff.
Grow. S. Cognition.
Weapons. Weapons of light: what is to be understood by them XII, 9. ff. 15. f.; are to serve to overcome the works of darkness XII, 18.; come sourly to men XII, 1646. ff. W. of righteousness on the right and on the left Christians should need XII, 444. f.
Truthfulness. God is truthful, fulfills his promise XI, 37.; W. in Doctrine and Life befits Christians XII, 1635. f.
Truth. The divine truth is not to be taken away, but rather to die over it XII, 1931; it hurts Christians when it is suppressed XII, 1931; truth is a Christian life that is taught and lived righteously and correctly according to God's Word XII, 489, a fruit of the Spirit against hypocrisy and lies XII, 461; such a life is truth before God XI, 875 ff. The L. glistens more beautifully than the W., gives itself out for W. XII, 701. f. 918. f.; this is to be judged according to God's word XII, 702. ff.; the W. must win XII, 1533.; the old man is the friend of the lie, the new of the truth XII, 918.; he who does not want the W. must have the L. XI, 2358. f. 2375. f. - S. Grace I, 7, Doctrine 6.
Soothsayers. Who are such XI 320.
Waldensians. Their doctrine of the sacraments, the faith of children, baptism XI, 489; give an unchristian baptism, baptize ours again XI, 490.
Pilgrimages. Origin XI, 2375. 2377. f.
Whale fish. S. Ichneumon.
Walk. What it means to walk worthy of the Lord XII, 976. f.; how Christians should walk wisely and carefully XII, 924. ff.
Coat of arms. Interpretation of the coat of arms of the Duke of Saxony XI, 1344. f.
Water jars. Interpretation of the W. to Cana XI, 474. f.
Ways. God's will is what he wants to show to man XII, 639.; are other than man XI, 477.; inscrutable XII, 639. - S. Government.
Women. Discipline and respectability their best jewel XI, 2324; should not preach in church XII, 1535. f. W., who followed Christ: their faith, ehesten about Christ's resurrection knew XII, 1592. f.; they pleased therefore Christ well XII, 1593. f. - S. genders.
Woman's seed. The prophecy of the W. became clearer and clearer XI, 261. f.; XII, 1326. f. - S. Christ 5.
Christmas. Ordered to preach about the history of the birth of Christ XII, 1658; in the papacy preached about the virginity of Mary XII, 1654. f., about saints XII, 1658.
Incense. Grows only in Arabia XII, 311; was burned in the temple XI, 421; how to offer incense to God XII, 1808; when Christians offer incense to Christ XI, 2122; means faith XII, 1809.
Holy water. A cobble bath XII, 1415.
Wine. Means Cross XI, 1547.
Wise men. 1. general: W. are those who have become fools, thirst for wisdom XII, 1763. f.; W. calls the Scripture the preachers who have their knowledge through the Scripture and human Unterrrcht XI, 206. - S. Prophets 2.
- w. and wise in the world. Difference XII, 1764.; their wisdom, the > eye which the devil opened to man in Paradise XII, 1260. f. 1308. ff.; > want to master God XII, 1254. ff.; who are such W. and K. XII, 1762. > ff.; such are the heretics and Rotten XII, 1255. 1257. f., also, dre > seek a union of the church XII, 1258.; the pope with his cardinals one > such, wants to master God XII, 1256. ff.; God is a cheap enemy to them > XII, 1254. ff.; why God hides from them what is his XII, 1762.; do > harm in the church XII, 1258.; how one should answer when they demand > that one follow them XII, 1260. > > 3 The W. from the Orient. Who they were XI, 2102. ff, whether three > kings XI, 296. 298. f. 327. 2108.; were magicians or diviners, wise > men, like the philosophers in Greece and the priests in Egypt Xl, 297. > ff.; whence and when they came to Jerusalem XI, 299. f.; XII, 2102. > ff.; from rich Arabia or Seba XI, 296.; how they could discern > Christ's birth from the star XI, 304. ff. 2104. f.They did not > immediately recognize Christ as God XI, 306. f. 336. 2110. but as the > Messiah XI, 2114.; they had strong faith XI, 336. and believed, > although they had many trials XI, 333. ff. 2108. ff; not each brought > a special gift XI, 296. f.; significance of their gifts XI, 2121. ff; > XII, 1806. ff; how they could talk with Mary and Joseph XI, 336. f. - > S. stars.
Wisdom. 1. human, natural wisdom. Human wisdom often moved XII, 691. f. Natural wisdom: in what it consists XII, 1689; full of error, vanity and sin XII, 1689; a murderer of Christ and his saints XII, 1690. ff; rebels against God XI, 2177. f.; XII, 1683. f. 1688. f.; leads in spiritual matters from error XII, 1683. f.. f.; XII, 1683. f. 1688. f.; in spiritual things leads from one error into another XI, 2177. ff.; is to be fled with all diligence XI, 1690. ff.; is to be destroyed XII, 1688. f., to which the law is to serve XII, 1692. f.; he who lives according to the natural will of the flesh XII, 1693. f..
- the word of the Christians. It is that they have God's word > before their eyes XII, 925; wherein the meaning of the cross consists > XII, 1707. f. Knowledge and cognition or understanding in the > spiritual: What both are, difference XI, 2177.; XII, 905. 970. f. 974. > f., are spiritual, have to do with spiritual things XII, 976.; the > spiritual mind must keep to the word, so that its knowledge is not > counterfeited XII, 971. ff; work that we may walk worthy of the Lord > XII, 976. f.; we do not have it by nature, but only from God XII, > 1765.; both necessary to believers, must be practiced in the church > XII, 974. ff. To speak of the gift in which this gift consists XII, > 826. f. - S. Erkenntniß 4, Glaube II, 7, Verstand.
Diviners. Who are such XI, 319.
Divination. Two things: proclamation of future things and interpretation of Scripture XII, 334; is gift of interpretation of Scripture XII, 424. 827; this gift better than that XII, 334. f. - S. prophecies, scriptural interpretation.
2272World Subject index. Works2273
World. I. The world building. Would not perish if men had not sinned XII, 724.; will be purified and renewed XII, 724. f. 728. f. 731. ff.
II. the people. 1. all people. Little uncolored love in the W. XII, 342. f.
2 The unbelievers. The world is also the "holiest" and "most pious" XI, 887; the devil's kingdom XI, 250; lets himself be saddled and ridden by the devil XII, 041; the devil's murder pit XII, 696. f.; is in darkness and loves the same XI, 1111. f.; blind and ungrateful, does not recognize God's visitation XII, 1422. ff.; blind and wicked XI, 250.; it is a disgrace that the world does not recognize its Creator XI, 190.; does not know what sin is XI, 890. f., what good works are XI, 893. f.; cannot know God's counsel and will by itself XII, 639. ff.; exceedingly wicked XI, 1112.; how bad it is XI, 1099. f.; heap of wicked, stiff-necked people XI, 984.; hates God XI, 1112.Persecutes the doctrine of sin and grace XII, 1897; looks to outward appearances XI, 2118; has only hypocritical love XII, 609; seeks only her own XII, 609; ungrateful XII, 943, 1422; her wisdom and righteousness flow from the devil XI, 873.Cannot receive the Holy Spirit XI, 1050; lost without Christ XI, 1094. f.; for which sins the Holy Spirit punishes them with the Gospel XI, 880; in spite of all warnings, continues confidently and freshly in their wickedness and unmercifulness XI, 1895.The more God shows mercy to them, the angrier they become XI, 772.; whether the whole world will be converted before the last day XI, 791. ff - p. joy 3, peace 6. 7, man 2, unbelievers.
- w. and christian. For the sake of a pious man, God often does good to a whole country XII, 2035. f. 2046. The joy of Christians and their suffering does not last long XI, 859. ff; Christians have quite different courage than the Christians XII, 884. 887. Christians and Christians are in constant battle XII, 530; how the Christian dies to the Christians XI, 2286. f., should live in it as a pilgrim and guest XII, 567. ff., it should flee XII, 574. f.; how he should beware of everything that it considers delicious and punish it XI, 873. for which he is persecuted XI, 873. f.. The W. cannot recognize a Christian XII, 882. f., cannot appreciate him XI, 1061. f.; repays him love with hatred XII, 660. ff.; has no compassion for him XII, 742., rejoices in his suffering XI, 836. 854. ff.; she hates and persecutes Christians XI, 2038.; XII, 750.; why she hates them XII, 663. ff. 670. f., for the sake of the gospel and doctrine XI, 2092. f.; XII, 1902. f.; persecutes them as enemies of God and the church XII, 1902. f.; chides them rebels XII, 441.; that she hates us should not surprise us XII, 662. f., is like Cain in this XII, 663. ff; it is useful and necessary to know that she can only hate XII, 669.; Christians should not be frightened by the wrath of the world XII, 757.; Christians can defy their enemies XI, 2093.; with her hatred the W., benefits Christians XII, 755. f.; the Christian should remain in love in spite of the W.'s hatred XII, 670. f., comfort himself with God's grace XII, 669. f., comfort himself of Christ XII, 1486. ff., comfort his that the W. does not harm him XII, 670. f. - S. Faith II, 7, Believers 3, Church 3.
Cf. Christ 15, God 3, Overcoming.
Throwing. S. Care.
Works. I. God's works of the triune God: have no special standing XII, 1612. f.; in them is invisible what shall soon become visible XII, 1881.; are strange: their beginning is nothing, their end is all things XI, 236.; God's own work is to make righteous, peaceable etc. XII, 1796. f., but before that he must do a foreign work, make sinners, afflicted etc. XII, 1796. f.. What is done by God's command, God Himself does XII, 1536.; the Christians' w. are God's w. XII, 1796. f.; in His w. even the ungodly must serve God XI, 2018. God thereby wants to make the world a fool XI, 1917. 1920. f., thereby makes reason a disgrace XI, 1941. 2090. ff.; seem foolish to reason and so it shall be XI, 484. f., seem foolish to it, could never have been better conceived XI, 2093. ff; the world cannot send itself into it XI, 2019; we should not hate it, but believe it XII, 192, not judge it according to our reason XI, 493. ff, XI, 2089. ff. and cling to the word alone XI, 236. Christ's works: his works, which he does for and in us, are evening and morning works XI, 136.; all his outward works are images of his spiritual works XI, 1654.; his miraculous works should provoke us to believe and serve him XI, 1663. The works of the Holy Spirit do not shine like the works of the works saints, but they are greater and more glorious XI, 1179.
II. of Man's W. 1. evil W. The W. and nature of the natural man are > sin XII, 124. f.; the W. of the unregenerate are not good and pleasing > to God XI, 1165. ff.; the good W. of the unbelievers are sin XI, 869. > give no courage and comfort against death XI, 2169. 2172. evil w. shun > the light XII, 1070.; what w. of darkness are XII, 1646.; w. of > darkness on the right hand and on the left XII, 12. f. 1069. w. of the > law are the outward w., which the law enforces XII, 221, which one > does without faith XII, 216, f., out of fear of punishment XII, 246, > ff, or out of greed for reward XII, 248. f., which latter shine > beautifully XII, 248. f.; they do not please God XII, 248. f.; such do > most XII, 248. f. Self-selected words are good for nothing, as much as > they shine XI, 20. f.; do not please God XI, 2120.; XII, 892. f., do > not make pious XI, 1963 ff.; fight against God's love with all their > mind XI, 1696.; from this follows "obstinacy and the spirit of the > mob" XII, 894 ff. Only faith recognizes false beliefs XI, 2086. - S. > Law 4. > > 2. good works a.) kind and nature: it is important to know what truly > good works are XII, 894. f.; distinguish between works of law and > works of grace XI, 36.; distinguish good works from great, long, many, > beautiful works XI, 18. ff. XI, 18. ff; do not judge by whether a work > has a good appearance XI, 2118.f.; good works seem small before reason > XI, 2118. st; nature does not know what good works are XI, 130. nor > does the world XII, 893. f., Nor the preachers of the law XI, 36. W. > are good only when done from God's command XI, 223. f.; XII, 892. f. > 1271. it depends on God's having commanded the W. just to you XI, > 224. f.; good W. only when done in the fear of God XII, 1696. ff, flow > from love XI, 1692. f.; those done for reward are not good XII, 321.; > one must not seek one's own benefit or honor XII, 427. f.; they > should and must be free
2274 * WorksSubject Register . WorksSaints 2275
are only done for God's glory, for the neighbor's benefit XI, 1495; > must be directed to the service of the neighbor, not to merit with God > XI, 1372. f. 1588; are done to discipline the old Adam, to serve the > neighbor XII, 1124.These are garments that we may walk honorably > before men XI, 39; they should be directed to the benefit of the > neighbor XII, 244, 1834; good clothes only benefit those who serve the > neighbor XI, 1719; XII, 1392, f, 1938, f; they are called good because > they benefit and help others XI, 18, ff, 128, f; XII, 1847, f.They are > not done against God and His saints, but for the sake of the neighbor > XI, 20, 95; they are works of love done for the needy and enemies XI, > 1416, ff, 1432, f; to do good is to serve the neighbor XI, 95; good > works are not to do individual works, but to do them for the sake of > the neighbor. are not to do individual works, but to give oneself > completely to the neighbor XI, 17. f.; must be done with the heart, > not merely outwardly XII, 1837.; this is the best test of a good work, > that one receives evil for it XII, 944. f.; from Christ's example the > right good works are to be learned XI, 21. f.; good works are God's > works XI, 17. f.; good works are God's works XI, 21. f.; good works > are God's works XI, 21. f.; good works are God's works. Good works > are God's works XII, 1271; they cannot be done by those who do not > have the Word XII, 909; without grace no good work can be done XII, > 124; only faith can do them XII, 197. f. Christians' words are all > good XII, 395; as the person, so the word, not vice versa XI, 286; > 869, 1165; if the person is good, so is the word XI, 256; God judges > the word according to the person XII, 216; looks first at this, then > at that XII, 145; our good words are not perfect, and one should > patiently accept it if God punishes them internally or externally XI, > 2355; ff. What the pope has declared to be good W. XI, 18. f., but > these are evil W. XI, 23.; the papist doctrine of superlong W. > (supererogationis) is shameful XI, 1569. f. - Profession, authority I, > 4. > > b.) W. of mercy. Which such find XI, 1887. f.; only Christ can > practice it XI, 1888. 1894. f.; why Christ will mention just this on > the last day XI, 1887. ff. - Mercy 2. > > c.) Necessity of good works Luther did not deny the necessity XII, > 1834. f. 1840. f.; the Gospel does not forbid them XI, 36.; to what > extent Scripture praises or rejects them XI, 1278.; however necessary > XII, 1953. f., though we earn nothing by them XI, 1333.; XII, 798. f.; > we are to be zealous for good w. XII, 123. f.; Christians owe them > XII, 786. ff. 1841.; God wills them XII, 956. ff, has commanded them > XII, 1161. f. 1168. f. 1834.; necessary, but not for righteousness > before God XI, 1737. not to merit salvation XI, 1091. ff. 1719. 2291. > f.; the doctrine that they are necessary for salvation makes Christ's > merit unnecessary XI, 198. argues against Christ and his merit, leads > to despair XI, 977. f.Necessary, but not to be trusted XI, 24. f.; > necessary, not to obtain blessedness, but for God's glory XI, 191. > f.; necessary, as proofs of faith XI, 744. f..; are to follow > forgiveness XI, 1869.; necessary, not to acquire something, but as > thanks XI, 2026. ff.; necessary, to restrain the flesh XI, 273., to > resist sin XII, 1069. 1071...;
necessary, for the sake of the neighbor, not for our own sake, for which Christ did everything XI, 20. or to obtain grace for ourselves XI, 1795. f. 1798,; Christ's example should stimulate to good will XII, 1839. f. - S. forgiveness 2.
d.) Enemies and despisers of good W. Luther did not forbid them XII, > 1854^f. 1840. f.; the papists despise the right good W. XI, 269. f. > > e.) Effects of the good W. They do not make the person different XI, > 191. make him not pious, he must first be pious and justified XII, > 206. 216. f. 1836. ff. 1843.; they do not make pious XI, 938. 1336. f. > 1402. f. 1418. f. 1433. f., indicate that one is pious XI, 953. 1418. > f. 1433. f.; make pious outwardly before men, not inwardly before God > XI, 1419. 1434.; do not make righteous XII, 206" 1834. f., but serve > the neighbor, mortify the body XI, 273.; do not make Christians XI, > 1837. ff. 1846. f.; XII, 328. f., but reveal who is a Christian XI, > 1848. Do not help against sin e XI, 23. f., do not save from it XII, > 1319. f.. Earn nothing with God, though Scripture often seems to speak > so XI, 1275. ff. 1278. 1286. ff., will be cited at the last day only > as a testimony of faith XI, 1888. ff.; ern believer has everything, > can earn nothing by good works XI, 744. f.; earn nothing, are proofs > of gratitude XII, 1917. ff.; do not earn heaven XII, 328. f., do not > make blessed XII, 144. f.; one should not seek merit in them, > recognize them as God's works XII, 1782. f., to which not everyone > brings it XII, 1783. f. Are harmful if one does them in order to > become blessed through them XI, 266. f. - S. Blessedness, forgiveness > 1.
Cf. Faith II, 11, Powers, Suffering 2.
- weapons of darkness and light. Which such weapons are to the right > and to the left XII, 1069. f.; these, not;ene are weapons XII, 1069. > 1071. f.
Works-righteous. Understand nothing of the law XI, 1564. f.; rely on themselves XI, 1498. ff.; seek their glory in works, not in grace Xl, 1717.; presumptuous and secure from God's judgment XI, 1563. f.; flee contestation XI, 1604. f.; no people on earth despondent before death XI, 1844. f.; do not keep the law, only transgress it XI, 1559. f. 1562.; despise others XI, 511. 1498. ff.; God rejects them XI, 1498. ff.; receive only temporal reward, not eternal life XI, 511. f.; there are many of them XI, 1500. - S. work saints.
Work righteousness. A sin against the first commandment XI, 1501, yes, against all commandments XI, 1501 ff; reviles and blasphemes Christ XI, 1735, exalts Christ and his merit XI, 645 ff. 1876 ff, argues against the right knowledge of Christ XI, 1015. f.; a begging XI, 531.; is in our nature XI, 1248. 1327.; hurries to all, even to Christians XI, 1729. f.; XII, 957.; follows where Christ is thought to be not a Savior but a judge XI, 1088.Makes one hopeful XII, 953 f. 1793; man does not want to be blamed, glosses over his sins XI, 1113 f.; arouses quarrels and jealousy XI, 473; he who wants to be justified by works is lost XI, 94.
Work saints. 1. work saints. Are not God's dwelling place XI, 1059.; have only sheep's clothing XII, 144. f.; are Cainian saints XII, 242., Absalomists XII, 255.; still in Samaria and Galilee XII, 1464.; evil trees XI, 1419.; a poisonous people XII, 142.;
2276 Work sanctity Subject index. Rebirth 2277
Beneficial neither to God, nor to neighbor, nor to themselves XII, > 212. f.; servants XII, 213. ff. of the elements of this world XII, > 224. f.; Heroin's people Xii, 1120. Know not what Christ's kingdom > is XII, 388. f.; are still under the law XII, 259.; have not God's > grace XI, 1110. f.; XII, 142. do not sigh for it XII, 1825.; do not > want to be sinners XII, 1054. 1797. 1799. ff.; pretend to love the law > by nature XII, 255.; rob Christ of glory XII, 1506.; are unbelieving > XII, 404.; esteem faith little XII, 210. f., are enemies of it XII, > 215. f.; they esteem works highly XII, 212.; do hard work XI, 512.; > their works are not good XII, 216.; they do their works without faith > XII, 215. f., They do them out of fear XII, 1464; out of greed for > reward XII, 217; they seek their own benefit XII, 331; fear and greed > for reward drive them XII, 255; do works of the law, tied to temporal, > worldly things XII, 224; keep above their human laws, do not send > themselves into time XII, 345.They are sinners, do not fulfill the law > in the spirit XII, 1800. f.; are furious, want to earn grace, > forgiveness, heaven through sackcloth XII, 329.; are proud and envious > XII, 1821.; out of false humility they do not want to call themselves > children of God XII, 240.; despair in adversity and challenge XI, 736. > f.. Their efforts to become godly by works are in vain XII, 1765. ff; > God's kingdom does not come to them XII, 1760. f. They are happy to > look at on the outside, are unhappy on the inside XII, 1120.; are > spiritually sick, but do not want to be taught and healed XII, 1744. > f.; it is difficult for them to come to righteousness by faith XII, > 1781. Heap sin with sin XI, 893.; sin against God and neighbor XI, > 1492. ff.; resist the office of John, the law XII, 1793. ff. ff.; are > the greatest enemies of Christians and of the gospel, resist it most > vehemently XI, 86; XII, 952. ff. 1025. 1034. 1122. f. 1787; do not > want to know anything about Christ, also draw others away from him > XII, 1684. f.; are angry where God's grace has been given.Are angry > where God's grace is praised XI, 1973; despise others XI, 511; are > angry with the weak XII, 388; have no mercy on sinners and the infirm > XII, 382; judge and reproach easily XII, 384; make sectarian attacks > on XII, 330. Come to fall in Christ XI, 244. f.; are revealed by the > preaching of faith XI, 254. f.. Their lamps will go out XI, 1926. f.; > deserve greater wrath than others XI, 711.; deserve hell with their > hard work XI, 512. Repentance must be preached to them XI, 710. ff. > 713. 1168.; the Heil. Spirit punishes them XII, 1404.; only the gospel > can redeem them XII, 1463. f. - See Sermon on Repentance, Gospel 4, > Hypocrites, Self-Righteous, People, Work-Righteous. > > 2. w. and true saints. Difference XII, 255. f.; those pretend to love > the law by nature, these do not XII, 255.; those are holy before > themselves, love and choose themselves, these do not XII, 382.; those > annoy, these exercise themselves on the weak XII, 386.; only these > have a hearty compassion XII, 382. ff. - S. believers.
Sanctity of works. Is desecration of God's name XII, 1755. f.; turns God's kingdom into an exile, God's kingdom does not come to the work saint XII, 1760. f.; is like grass and Hm XI, 564.; does not consist in contestation and death XI, 812. ff.; changes the heart.
not XI, 1179; true saints despise them XI, 564. - S. works > righteousness.
Work doctrine. In vain XII, 851. f.; harmful XII 852.-ff.; source of the papal ordm and pens Xl' 1844.; the gospel makes free from it XI. 1846 i - S. doctrine 5. 6. -.
Work teachers. They cannot lead the ministry of the gospel XII, 1033; they want to "dampen the teaching of faith" XI, 532; harmful physicians XI, 1844; they only make it worse for the poor consciences XI, 1843; seducers XI, 1838; they draw people from God's kingdom to the kingdom of sins XII, 1493.
Essence. The Christian essence is in the word and faith XI, 453. The ungodly essence: wherein it exists Xll, 103. ff; is the natural essence of man XII, 104. f.; that it is ungodly, is not easy to recognize Xll, 104. f.; God's grace teaches to recognize it XII, 105. f. - S. Christianity.
Westerhemdlein. Used at baptism XII, 1143. Contradictions, apparent ones, in Scripture. One does not doubt, even if one cannot solve them all XI, 324; scholars should solve them and defend the Scriptures XI, 324. Examples: how could Christ increase in wisdom, if he was God? XI, 282. f.; whether Christ rode on the donkey and the colt XI, 87. f.; how do the stories of Christ's ascension XI, 958. f. Scripture passages: 2 Chron. 24, 20. 21. and Matth. 23, 35. XI, 210.; Micah 5, 1. and Matth. 2, 6. XI, 322. ff.; Zech. 9, 9. and Matth. 21, 5. XI, 11. ff.; Matth. 2, 13. ff. and Luc. 2, 39. XI, 279. f.; Matth. 3, 14. and Joh. 1, 30. ff. XI, 2136. ff.; Matth. II, 9. 10. and Joh. 1, 21. XI, 104. f.; Matth. 23. and 1 Petri 2, 23. XII, 553. f.; 1 Cor. 4, 4. and 2 Cor. 1, 12. XII, 73. f. 1094.
Repugnance. Much W. encounters Christians for the sake of their faith XII, 1074.
Rebirth. What it is, in what it consists XI, 2223. ff; is faith XI, 193. f.; happens when man comes to faith XII, 528.; not a work of human reason and power, but of God XI, 195. f., in which he himself must be father and mother XII, 527. f.; we contribute nothing to it XI, 838.; is begun in baptism XI, 1155.; happens through water and the Spirit XI, 1172. ff.; XII, 1904. f. 1906. f., which is comforting to us XII, 1905; by word and baptism, with the Holy Spirit XI, 1180; not by one's own doing, but by the word XI, 1178; not by one's own power, but by Christ XI, 2131 ff; not by one's own merit and holiness XI, 1174; not by one's own good works XII, 1840 ff, but only through and for the sake of Christ XI, 1187.; what it is, is soon said, but comes to us sourly XI, 1154. 2347.; how it happens XI, 193. f., does not happen, man dies before XI, 840. f.; changes man XI, 1179., makes him completely different and new XI, 195.; one thereby enters into a new being XI, II56. f.; makes us emperors and kings who overcome the world XII, 528.; the one who is born again can judge everything XI, 195.Produces good works XII, 1840. f.; its characteristic is victory over the world XII, 531.; proves itself right in adversity and death XI, 194.; as it reveals itself in adversity and death XI, 1155. f.; necessary for blessedness XI, 1165. ff. 2221: f.; XII, 527.; it "cannot be seen outwardly XI, 1157. f. 2228. ff, has no outward appearance XI,
2278 Repetition Subject Register. Word2279
- ff; an incomprehensible work XI, 1176. ff, incomprehensible, > how such means can do that XI, 1181. f.; the teaching of the Word is > too high and incomprehensible to reason XI, 2222. f.; XII, 326. f. > 1904. 1907.; how reason responds to the preaching of the Word XI, > 1169. f.; in this one must keep to the word alone, let reason go XI, > 2230. f. - S. birth, baptism 1.
Repetition. What W. of words or other doubling means in Scripture XII, 242. f.
Anabaptists. Leading false doctrine XI, 1438. f., cursing . thereby JEsum XII, 823.; seditious XI, 1438. f.; wanted to exterminate all unholy XII, 1236.
Weasel. What physiology teaches of it XI, 299. 2103.
Will. I. God's will 1. The will of the triune God is good, lovely, and perfect XII, 323; wants all men to be saved XII, 1686 f.; demands faith and love XI, 1444 f.; carries it out even through his enemies XII, 306; to what extent man can know God's disposition toward him if he asks his own heart XII, 1194 ff.; God's will can only be known from God's word XI, 1443 f., the revelation of it is to be sought in Christ XI, 1071. f.; reason considers it to be the devil's word XII, 323. f.; one must patiently surrender to it XI, 2121. f.
- Christ's and the Father's W. The same XI, 1071. > > Cf. Erkenntniss 4, Regiment. > > II. of man 1. general. The natural man also wants to be blessed XII, > 1683 ff.; is wrong XII, 1693 f.; the Holy Spirit is sent to heal him > XII, 1694 f.. > > 2. the free will is nothing XI, 507, nothing and vain corruption XI, > 134, f.; can do nothing XI, 836, ff. before God XI, 1795; what he does > counts for nothing before God XI, 2059, f.; can do nothing good XI, > 1988.XI, 1988; can do nothing good XI, 1988; nothing at all of himself > in the spiritual XI, 2309. f.; cannot know God XI, 2183.; is even dead > XI, 1152. without Christ XI, 2053.; is an enemy of God XI, 247. f., > does not want to fulfill the law XII, 620, shuns God's grace and > works XI, 2218; is caught XI, 1976 in sins XII, 122, under the > devil's regiment XI, 2181, f.; cannot resist unclean lust XI, 1959; > can only sin, not lay the first stone to godliness XI, 7. ff.; does > not make pious XI, 2310. nor blessed XI 2232. ff.; XII, 293. f.; is > self-will without grace XI, 2310.; becomes free only by God's grace > XI, 2309.; the false doctrine of f. W. is a throwing of dice for > Christ's skirt XII, 1522. f., Denial of Christ XII, 1465. f. and of > His office and work XI, 424. f.; XII, 263. ff. - S. birth, powers, man > 2, reason. > > III. God's and man's W. Both want the same thing, bliss, but in the > means they do not agree XII, 1683. ff. 1693.
Diapers of Christ mean the Scriptures XI, 133. 136.
Knowledge. S. Secrets.
Widowhood. Schwer XI, 243. 1649. f.
Maternity. S. Cleaning.
Benefits. God's blessings are sermons of repentance XI, 1327, f.; they happen to us without our merit before we seek them XI, 1646, ff.; men do not recognize them XI, 1648, f.; God wants us to recognize them by depriving us of them XI, 1649, ff. We should not do W. for the sake of the expected thanks XII, 944.
Dwelling. How the heart must be constituted in which Christ is to dwell XII, 1114. ff; Christ dwells in the heart if one believes in him XII, 885.
Dwelling place of God. What that is XI, 1060. f., what glory XI, 1060. f.; in whom God dwells XI, 1058. ff.; perfect as W. G. the Christians are not in this life XI, 1065.
Wolves. Who is a wolf XI, 794. f., who are the w. in sheep's clothing XI, 795. f.; w. are the devil and his preachers XI, 810., who bring human doctrine XI, 818., the tyrants and heretics who destroy the church XII, 1892. -S. Shepherds 2, Preachers 2.
Word. I. General. Of the inward and outward Word XII, 1670 ff.; in every creature something is healthy that is there instead of the Word XII, 1675 ff.
II. the personal W. Is eternal XI, 156.; XII, 1664. f. 1670.; God XI, > 156. 168. 2044. ff.; XII, 1666. f. 1670.; the Arians denied the > eternal Godhead XII, 1666. f.; not a creature XI, 155. f. 164. f. > 2048. f.; a person distinct from the Father XI, 162. 2049. f.; XII, > 1666. f. 1670.; not created, but a Creator of all things XI, 2051.; is > called and is the life and light of men XI, 2053. ff.; is Christ, the > Son of God XII, 1664. 1669.; the Son is the W. of the Father, who > hears memand speak, for the Holy. Spirit XI, 917; why Christ is called > the Word XII, 1669, ff; the origin of the Word from the Father shines > forth manifold in every creature XII, 1673, ff. > > III. the W. of God. 1. nature and kind. The apostle W. is God's W. > XI, 1396. f.; the preacher W., when they preach God's Word, is God's > Word XII, 2097. a glorious treasure XII, 904. ff; has not the > appearance of great art in it XII, 1612. f; has an insurmountable > strength XI, 42. f; living, active, fiery XI, 1918. f.; has a > triumphant royal power XII, 1864. f.; mightier than heaven and earth > XII, 2094.; has his power, the preacher be who he will XII, 2022.; has > the power from God XII, 1810. ff.; God must give the blessing XI, > 1920. f.; alive and powerful, but his power hidden XI, 781.; his glory > did not sit reason XI, 2047. His office is to teach and to punish XII, > 1568. f.; does not speak of outward appearances, but reaches into the > heart XI, 867.Gives an exuberantly rich knowledge of God XI, 2044; > only in the Word do we find Christ XI, 434 ff; strives against human, > carnal emotions and thoughts XI, 1951 f; is counsel and comfort. > > 2. the effects of the w.. The Holy Spirit works through the Word. It > is to bring forth fruit XI, 101; therefore, like a thunderclap, it > raises up and strikes down XII, 1324. f.; never goes forth without > fruit XI, 236. f. 520.; XII, 882. f.; the fruit of it is not merely > virginal, widowly and conjugal chastity XI, 520. ff.; brings forth > good fruit XI, 670.It does all good XI, 521; bears abundant fruit, > though not in all XI, 1334; bears thirty, sixty, a hundredfold fruit > XII, 1828; reveals the devil and shows how black he is XII, 1338; > without the Word God cannot be rightly known and worshipped XII, 1202; > with and through the Word the Holy Spirit enlightens the heart and > works faith XII, 1202. Spirit enlightens the heart and works faith XI, > 1737; converts and brings many to the knowledge of the truth XI, 523; > catches many people XII, 1568. f.; brings hearts to joy and faith XII, > 1202. f.; with and through the Word, the Holy Spirit enlightens the > heart and works faith XI, 1737. f.
2280 Word ° Subject index. Miracle belief 2281
XI, 2326.; works faith XI, 144. ff.; brings forgiveness XI, 1735. ff.; wipes out death, sin, hell XI, 2047. f.; makes children of God XII, 587. f.; puts us into fellowship with God and His angels, drives out the devil XI, 670.; makes alive, righteous, holy XII, 1326. f.; makes the soul pure, wise, righteous, holy XI, 2357: ff.; where the W. remains pure, everything must become pure XII, 1602.; drives away evil thoughts XI, 656. 660.; it has preserved all the saints, and must preserve us all XII, 1326. s; works unanimity of mind XI, 146. f., humility XI, 147. f., peace XI, 147. f., love of neighbor, contempt of himself XI, 148. f., joy XI, 149. f.; reveals his power in adversity XI, 1073. f.; works good works XI, 149. f., confession of faith XI, 149. f., Christian liberty XI, 150. f., praise and thanksgiving to God XI, 151. s; makes alive and blessed XI, 1950. f.; XII 591. 1328. f. The doctrine of the fruit of the word is a mystery XI, 523. ff; it does not always penetrate the heart XI, 497.; does not bear fruit in all XI, 681.; it hardens those whom it wills XII, 1324.; does not always strike the heart soon XI, 1073. f.No one knows when God wants to stir the heart XII, 536; does not bear fruit in the same way everywhere, as God has provided and ordained XI, 523; those come to Christ through the Word who are to come XII, 997.
- conduct against the W. The W. should go everywhere in the swing, publicly and secretly XII, 394. f.. We should let it dwell among us XII, 392. in all wisdom XII, 393.; always drive it and blossom XI, 1737.; XII, 925.; diligently and gladly hear and learn XI, 1871.; not think that we have learned it all at once, and despise it XII, 1640.Buy it because the market is at the door XII, 927 f.; use it diligently XI, 656 f., even if we do not feel its power immediately XI, 1074 f., and all the more so the more clumsy we feel XI, 658 ff. ff.; to hear it gladly XII, 1251.; it depends not on sensible but on spiritual hearing XI, 497.; to right hearing belongs patience XII, 1828. We should: guard against overindulgence XII, 1188. f..Listen to it with the highest reverence XII, 1570; do it in fellowship XI, 661; accept it where and how often we can hear it XI, 587; accept it gladly and with joy XII, 1863. ff; accept it with thanks, read it, listen to it etc. XII, 391. f. 1261. f. and with meekness XII, 590. f.; accept it, preach it who will XII, 1260. 2094.; believe it, although reason does not comprehend it XII, 1574. f., be fools to the word and be silent XII, 1259.; let our reason be silent XI, 1184. f., it is not grasped by human reason and power, but it must come down from above XII, 1324. f. We are to: accept it, in spite of the fact that it brings crosses, is persecuted and proclaimed by fools according to the flesh XII, 1862. f.; keep what we have heard XII, 1570. ff., keep it in the heart XI, 463.; build from it XI, 1086. f., from it alone leave us XI, 1394. ff; hold to it when we fall XII, 1570.; stay with it XII, 1261. 1456. ff. 1572.; do not let it falsify us XII, 1251.; see that we do not lose it XII, 1151. f.; cling to it alone XI. 484. ff; not to adhere to revelations XI, 703; not to adhere to holy men XI, 456. ff. 597; to adhere to it, although the whole world rages against it XII, 1262. ff; whoever deviates from it falls into idolatry XII, 803.
We should leave everything about it XI, 2354. f.; XII, 1414. f. 1418. > f. 1871.; the fact that many do not accept it should not annoy us XI, > 520.; we should use it as bread and sword XII, 100.Christians should > prove and honor it with the fruits of faith XII, 450; ask God to give > power to the Word XII, 876, 879; we should ask for the Word XII, 1126. > The devil is an enemy of the Word XII, 1338. f., because he knows its > power XII, 1865; wants to prevent us from using it XI, 661; seeks to > lead us away from it XI, 1706. The natural man despises it XII, 1473; > reason always wants to master it XI, 1169. f.; flesh and blood always > gape at something else XI, 453. The world calls it heresy XII, 1473; > many despise it XI, 239. f., when God gives it abundantly XII, 1262.; > many ask nothing about it XII, 640.; many do not stop at it XII, 640. > ff. The hearers are of three kinds: pious, envious and blasphemers, > tempters XII, 1876; of the various disciples of the Word XI, 516. ff. > 681. ff.; four kinds of hearers, of whom only one is blessed XII, > 1822. ff.; one kind, the largest part, lets the Word in to one ear and > out again to the other XI, 516.They hear it in vain, their hearts are > entered by the desires for temporal things XII, 1822. ff.; the second > kind, a large number, accept it with joy, but do not persevere XI, > 517. f.; XII, 1824. f.; the third kind, many accept it, but rot in > peace and good days XI, 516. f., want to serve God and themselves XII, > 1826. f.; the fourth kind, some hear it, hold to it constantly, bear > fruit with patience XI, 519. they take it up in a fine good heart XII, > 1827. f. Keeping the word in and despite all suffering is the > Christian's art XII, 1335. ff; the word is their sword XII, 1631. - > S. Sermon on repentance, hearing, earthly, contempt 1. > > Cf. gospel, law, visitation, church 9, word of man, preaching > ministry, scripture, truth. > > IV. W. and Sacrament. The W. is a promise, the S. shows the promised > thingsHI, 1949.; where these, there spiritual food XII, 403. f.; work > spiritual joy XII, 1948. f.; by this God has led and blessed His > saints from the beginning XII, 401. f. - S. Means of grace. > > V. Words of men. A mirror and image of the heart XI, 159, 2046; what > useless words are XII, 456; shameful words are words of carnal sins > XII, 454.
Miracles. The daily miracles are not less than the extraordinary ones XI, 1380. f.; why God does extraordinary ones XI, 1380. f.; the spiritual ones are greater than the bodily ones XII, 1180. ff, also more frequent XII, 1180. f.; they also lurk on XII, 1180. f.; Christ works without ceasing high W. in his Christendom XI, 989. ff.; W. turn God's omnipotence XI, 1652.; through W. God has always confirmed a new doctrine XII, 1180. f.; are no longer necessary for the confirmation of Christendom XII, 1181.; for Christ! We should praise God for the miracles in Christianity XI, 991; we should take comfort from the miracles in adversity and death XI, 1652. f. 1658. f.; we despise the daily miracles XI, 1380. f. - S. Miracle faith, signs.
Miracle faith In what it consists XII, 827. f.; one can have it without justifying faith XII, 426. 827. f. - S. Wund er.
2282 Zacharias Subject index. Doubt 2283
Z.
Zacharias. Barachiä son: whether he was Barachiä son XI, 210.; killed by king Joas XI, 208. John the Baptist's father: no father has well had such joy as he had in his child XI, 2272. f.
Zacchaeus. A rich tax collector XI, 2414. ff; recognized his unworthiness XI, 2416.
Numbers. Superfluous, decreasing etc. Z. XI. 270; spiritual interpretation of the numbers: 1, 7, 12, 84 Xl, 268. ff., 5 XI, 564., 7 and 84 XI, 264. ff.
Taming. What taming the body means XII, 400.
Sorcery. Originated from natural magic XI, 298. sorcerers. Who are Z. XI, 320; who goes to them, sacrifices stinking sulfur to Christ XI, 2123.
Signs. 1. signs of grace. God has always set such to his word XI, 953. 2098. ff., always ordered others XI, 290. f. 2098. ff.; XII, 402. f. - S. Means of grace, sacraments.
2, which are to follow the faithful, are not to be interpreted > spiritually XI, 956; still happen now and then XI, 989; do not happen > now, are no longer necessary XI, 957; have ceased, the world would > blaspheme them XI, 991; the power to do them is still there XI, 939. > f. 989; if necessity demanded it, we would do them XI, 957. 990. f.; > one would not dare to do them without necessity XI, 957. f.; in the > church much greater miracles take place than these are XI, 989. f. - > S. miracles.
Time. 1. the times of the A. and N. T.'s. In the time of the A. T. the children of God were under the law XII, 218. ff. The time of the N. T. only begins with Christ's baptism XI, 112. 2130. f.; is a day that Christ, the Sun of Righteousness, makes XII, 8.; Christ praises this time. XI, 1552. ff; the A. T. is one night against the N. T. XII, 1643.; for the Z. of the N. T. one has longed in the A. T. XI, 1552. ff; in the A. and N. T. is One Faith, One Spirit, One Christ, One Communion of all Saints XII, 4. ff.
- times of Christianity. The first is called the Martian period XII, > 1281; the third is called the antichrist period XII, 1290, an > abominable period XII, 1290 ff, the most dangerous XII, 1294. > > 3. the last z. Will be horrible XI, 56. f., dangerous to live among > people XII, 1013. > > 4. to send oneself to the Z. What this means XII, 344. f. 928. ff.; > it includes being joyful in hope XII, 345. f., what the wicked cannot > do XII, 345. f., also that one provides for the training of preachers > XII, 926. ff. - S. Grace Time. > > 5. z. and eternity. Are against each other and nothing in between XI, > 2050.
Broken. Which Christians are Z. XI, 785; also for them there is still help XI, 785.
Testimony. In Scripture, to witness or testify often means to preach XII, 535. The testimony of the Holy Spirit that we are God's children is an inward and an outward one XII, 794; wherein both consist XII, 794. f.
Procreation. Is the essence of the living XII, 1677.; The procreation of humans happens by virtue of the blessing of creation XI, 2232. Interest purchase. By the highly damned Z. the spiritual state in the Pabstthum is founded on usury XI, 356. f.
Tax collectors. What kind of people the Z. were XI, 1243. 1497. 1499.; a contemptible name XI, 2414. Z. and sinners: which people were so called XI, 1243.; why they held to Jesus XI, 1243. f.
Wrath. 1. wrath of God. Revealed in Christ's suffering XI, 1328. f.; no greater wrath than when God does not send the gospel XI, 9.; Against God's wrath Christ alone is mediator XI, 1839. - S. Grace I, 8.
- the wrath of man. God's anger and man's anger should not be > mixed together XI, 1359 f. 1362, as the pope did XI, 1361 f.; man's > anger is always full of hatred and envy, not so the divine XI, 1360 > f.; God's anger is the official anger and the brotherly anger XI, > 1362.God's anger is official anger and brotherly anger XI, 1362. > Brotherly anger: in which it consists, proceeds from love, is > necessary XI, 1362. Official anger: distinguish between official and > personal anger. XI, 1364. f., or vengefulness XII, 610. f. 744. ff.; > is not man's, but God's Z. XI, 1361. f.; a fatherly Z. XI, 1362. f.; > not forbidden XII, 589. 610. f.; comes from love XI, 1360. f.; seeks > neighbor's best, not so personal Z. XII, 751. personal Z.: forbidden > XI, 1337. f. 1362. ff.Christ forbids all sin XI, 1357, f.; causes man > to sin against God and neighbor XII, 920; grasps God in the mouth XII, > 921; is always full of hatred and envy XI, 1360; keeps no measure XII, > 751.Seeks only to do harm XII, 752; does not want to be sin XI, 1354; > seeks to adorn himself under a beautiful appearance XI, 1355 ff; four > degrees of anger XI, 1351 ff, 1364; flesh and blood cannot help but be > angry XI, 1357.; is found among the work-saints XI, 1363.; still > disputes even the Christians XII, 919.; how the world justifies rhn > XII, 921., it thinks the innocently offended may be angry XI, 1356.; > he condemns XI, 1364.; beware of it XII, 589. f., XII, 920. ff. by the > word of God and prayer XII, 920. 922.; whoever does not want to > control him and can keep Z. longer than one day or one night is not a > Christian XII, 921.; Z. for years is the devil's Z. XII, 921. S. > vindictiveness, scolding. > > 3. z. and love. Human nature cannot practice both properly XI, 1363.
Breeding. Wholesome, but does not make blessed XII, 1598. ff.
Coincidence. Nothing meets us by Z. XII, 643. f.
Audience. S. Gospel 4, Preacher 4, Preaching Office 3, Scripture, Word III, 3.
Future of Christ. Some have made fourfold Z. XII, 6.; Christ's twofold Z. on Sinai and m Jerusalem shows the difference of the law and gospel XII, 1934. ff. - S. Christ 3.
Tongue. Do the greatest harm to the kingdom of Christ XI, 1530. f.
State of the souls after death. Z. of the souls in general XII, 1855.; are not in a heap XII, 1943.; Z. of the unbelieving soul XI, 1204. ff.; Z. of the believing soul XI, 1203. f.; we do not know how the saints live there XI, 1908. f. 2352. f.
Doubt in God's grace. Is to punish God lies, to worship the devil XII, 541; from this follows hatred of God and despair XI, 901; the papists teach it XII, 541. 904, also the monks XII, 900; this is a cursed doctrine, against which one should pray XII, 541.